بسم الله الرحمن الرحيم ك ت اب ت ف س ري ال ق ر آن س ور ة آل ع م ر ان LVIII: Tafsir of Surat Ali 'Imran ت ق اة و ت ق ية و اح د ة Tuqa (3:27) and taqiyya (guarding oneself) are the same. } صر { ب ر د "Sirr" (3:117) is cold. } ش ف ا ح ف ر ة { م ث ل ش ف ا ال رك ية و ه و ح ر ف ه ا "Shafa hufra (on the brink of a pit" (3:103) is like the side of the well, which is its edge. - These are all words from Surah AaleImran } ت ب وئ { ت تخ ذ م ع س ك ر ا "Tubawwa'" (to install) (3:121) is to set up a military camp. ال م س وم ال ذ ي ل ه س يام ء ب ع لا م ة أ و ب ص وف ة أ و مب ا ك ان "Musawwam" (3:14) is something which has a sign in the form of a mark or piece of wool or whatever. - some kind of mark - there can many ways of marking a horse } ر ب يون { ال ج م يع و ال و اح د ر يب "Ribiyyun" (3:146) are groups, the singular being ribbiy. } ت ح سون ه م { ت س ت ا ص ل ون ه م ق ت لا "Tahsuwwunahum" (3:152) is to eradicate them by killing. } غ ز ا { و اح د ه ا غ از "Ghuzz" (3:156) has the singular "ghazi". } س ن ك ت ب { س ن ح ف ظ "We will write down" (3:181) is "We will preserve." - meaning, we will not forget. Like we want someone to remember something, we tell them write this down } ن ز لا { ث و اب ا و ي ج وز و م ن ز ل م ن ع ن د الل ه ك ق و ل ك أ ن ز ل ت ه "Nuzul" (3:198) is reward and it can be hospitality with Allah, as you say, "I gave him hospitality (anzaltuhu). - - I provided him accommodation and took care of him و ق ال م ج اه د و ال خ ي ل ال م س وم ة ال م ط هم ة ال ح س ان Mujahid said, "horses with fine markings" (3:14) are perfect (healthy) excellent ones. ق ال س ع يد ب ن ج ب ري و ع ب د الل ه ب ن ع ب د ال رح م ن ب ن أ ب ز ى ال راع ي ة ال م س وم ة Sa'id ibn Jubayr and 'Abdullah ibn 'Abdu'r-Rahman ibn Abza said that pasturing animals have markings. و ق ال اب ن ج ب ري } و ح ص ور ا { لا ي ا يت ال نس اء (Saeed) Ibn Jubayr said that "hasur (chaste)" (3:39) means he did not approach women. و ق ال ع ك ر م ة } م ن ف و ر ه م { م ن غ ض ب ه م ي و م ب د ر 'Ikrima said that "suddenly" (3:125) is out of their anger on the Day of Badr.
- In anger a person becomes emotional. faara: to bubble, gush forth.. and this is what happens to a person when he is angry و ق ال م ج اه د } ي خ ر ج ال ح ي م ن ال م يت { م ن ال نط ف ة ت خ ر ج م يت ة و ي خ ر ج م ن ه ا ال ح ي Mujahid said that "He brings out the living from dead" (93:27) is that one sperm comes out dead and one comes out alive. - - or that a dead sperm comes out, and from that dead sperm comes out a living human الا ب ك ار أ ول ال ف ج ر "Ibkâr" (3:41) is the beginning of dawn. و ال ع شي م ي ل ال شم س أ ر اه إ لى أ ن ت غ ر ب "'Ashiya" (3:41) is the declining of the sun, I think, until it sets. ب اب } م ن ه آي ات م ح ك ام ت { LIX: "In it are ayats which are clearly explicit." (3:7) و ق ال م ج اه د ال ح لا ل و ال ح ر ام Muhajid said it is the halal and the haram. } و أ خ ر م ت ش اب ه ات { ي ص دق ب ع ض ه ب ع ض ا ك ق و ل ه ت ع الى } و م ا ي ض ل ب ه إ لا ال ف اس ق ني { و ك ق و ل ه ج ل ذ ك ر ه } و ي ج ع ل ال رج س ع لى ال ذ ين لا ي ع ق ل ون { و ك ق و ل ه } و ال ذ ين اه ت د و ا ز اد ه م ه د ى و آت اه م ت ق و اه م { "others are open to interpretation," means that some of it confirms others, like the words of the Almighty, "But He only misguides the deviators," (2:26) and like His words, may His mention be exalted, "He places a blight on those who do not use their intellect" (10:100), and like His words, "He increases in guidance those who are already guided and gives them fear of Him." (47:17) - - so Mujahid says that aayaat mutashaabihaat is different from the typical meaning that people give. Generally, it is said mutashaabihaat are those that are unclear (doubtful) but according to him mutashaabihaat are verses that complement one another. } ز ي غ { ش ك "Zaygh" means doubt. } اب ت غ اء ال ف ت ن ة { ال م ش ت ب ه ات "Desiring conflict (ibtigha'a'l-fitna)' are the verses open to interpretation. } و ال راس خ ون في ال ع ل م { ي ع ل م ون } ي ق ول ون آم نا ب ه ك ل م ن ع ن د ر ب ن ا و م ا ي ذك ر إ لا أ ول و الا ل ب اب { "Those who are firmly rooted in knowledge," who know, "say, 'We believe.'" - IbnAbbas: Only Allah knows their interpretation. - And those who have knowledge say that they believe in everything - So here, Imam Bukhari states the meanings of different words of the Surah. - The meaning of the Quran cannot be taken from a dictionary alone.. words have unique meanings in certain contexts. And they have to be interpreted accordingly.
- So you interpret the Quran not just with the dictionary, or the use of language you have to see how other verses of the Quran explain a certain concept, what the Prophet (s) taught, and the companions taught we cannot interpret the Quran with just language: a person will go astray and lead others astray - Recently, a man said Siratalladheena an amta alayhim is Bani Israel the proof he gave, Allah says in Surah BAqarah: O Bani Israel, remember the blessing an amtu alaykum all the other verses regarding them have been ignored, just words have been taken and interpreted out of context The Bani Israel were also afplicted with dhillah, maskanah - There are many people who in the name of modernity are busy reinterpreting the Quran - So we have to stay away from zaygh which is doubt. - So it is safer for us to refer to the primary sources in order to understand the meaning of the Quran. This is the way of research. - we cannot depend only on the knowledge of Arabic grammar and language to understand the Quran. - Imam Bukhari did not rely only on linguists to explain these words, he has mentioned the statements of different scholars. We have to see how the experts of Quran explained these words. - Classical TAfaaseer have these statements recorded within them. You will Pind in them the statements of different scholars. - Mutashaabihaat: Two meanings: 1. Those that resemble, 2. Those that have doubt حديث: 70-4547 ح دث ن ا ع ب د الل ه ب ن م س ل م ة ح دث ن ا ي ز يد ب ن إ ب ر اه يم ال تس تر ي ع ن اب ن أ يب م ل ي ك ة ع ن ال ق اس م ب ن م ح مد ع ن ع اي ش ة ر ضي الل ه ع ن ه ا ق ال ت ت لا ر س ول الل ه ص لى الل ه ع ل ي ه و س ل م ه ذ ه الا ي ة } ه و ال ذ ي أ ن ز ل ع ل ي ك ال ك ت اب م ن ه آي ات م ح ك ام ت ه ن أ م ال ك ت اب و أ خ ر م ت ش اب ه ات ف ا ما ال ذ ين في ق ل وب ه م ز ي غ ف ي تب ع ون م ا ت ش اب ه م ن ه اب ت غ اء ال ف ت ن ة و اب ت غ اء ت ا و يل ه و م ا ي ع ل م ت ا و يل ه إ لا الل ه و ال راس خ ون في ال ع ل م ي ق ول ون آم نا ب ه ك ل م ن ع ن د ر ب ن ا و م ا ي ذك ر إ لا أ ول و الا ل ب اب { ق ال ت ق ال ر س ول الل ه ص لى الل ه ع ل ي ه و س ل م ف ا ذ ا ر أ ي ت ال ذ ين ي تب ع ون م ا ت ش اب ه م ن ه ف ا ول ي ك ال ذ ين س مى الل ه ف اح ذ ر وه م Narrated `Aisha الل ه ع ن ه ام :ر ضي Allah's Messenger (ﷺ) recited the Verse:-- "It is He who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth ) follow thereof that is not entirely clear seeking affliction and searching for its hidden meanings; but no one knows its hidden meanings but Allah. And those who are firmly grounded in knowledge say: "We believe in it (i.e. in the Qur'an) the whole of it (i.e. its clear and unclear Verses) are from our Lord. And none receive admonition except men of understanding." (3.7) Then Allah's Messenger (ﷺ) said, "If you see those who follow
thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] 'So beware of them. - Avoid such people, dont sit with them or seek knowledge from them. BEcause they are misguided themselves and will misguide you also - Those Pirm in knowledge believe in such verses and do not interpret them according to their desires - But those in whose hearts is disease pursue such verses to impress people, to attract attention, to please people - So when people are busy reinterpreting the religion, and pursuing such matters in the deen then the Prophet (s) advised that one should stay away from such people - Do not spoil your Iman - There is nothing that the Prophet (s) left that was important for us to know - The thing is that a person is tested with respect to his heart, intention does he really want to obey Allah or pursue his desires? does he want to make his own deen that suits his desires - When the raasikhoon Pil ilm say all of this is from our Rabb, we do not know its interpretation, only Allah does then how can an average person know its interpretation. how can he understand the meaning 1400 years later? on what basis? ب اب } و إ ين أ ع يذ ه ا ب ك و ذ ري ت ه ا م ن ال شي ط ان ال رج يم { LX: " I placed her and her children in Your safekeeping from the Accursed Shaytan." (3:36) - The mother of Maryam said this حديث: 71-4548 ح دث ن ي ع ب د الل ه ب ن م ح مد ح دث ن ا ع ب د ال ر زاق أ خ بر ن ا م ع م ر ع ن ال زه ر ي ع ن س ع يد ب ن ال م س يب ع ن أ يب ه ر ي ر ة ر ضي الل ه ع ن ه أ ن ال نب ي ص لى الل ه ع ل ي ه و س ل م ق ال م ا م ن م و ل ود ي ول د إ لا و ال شي ط ان مي سه ح ني ي ول د ف ي س ت ه ل ص ار خ ا م ن م س ال شي ط ان إ ي اه إ لا م ر ي م و اب ن ه ا ث م ي ق ول أ ب و ه ر ي ر ة و اق ر ء وا إ ن ش ي ت م {و إ ين أ ع يذ ه ا ب ك و ذ ري ت ه ا م ن ال شي ط ان ال رج يم { Narrated Sa`id bin Al-Musaiyab: Abu Huraira ر ضي الل ه ع ن ه said, "The Prophet (ﷺ) said, 'No child is born but that Satan touches it when it is born whereupon it starts crying loudly because of being touched by Satan, except Mary and her son." Abu Huraira then said, "Recite, if you wish: "And I seek Refuge with You (Allah) for her and her offspring from Satan, the outcast." (3.36) - Shaytan took an oath that he would misguide man and his children. و اس ت ف ز ز م ن اس ت ط ع ت م ن ه م ب ص و ت ك و أ ج ل ب ع ل ي ه م ب خ ي ل ك و ر ج ل ك و ش ار ك ه م في الا م و ال و الا و لا د و ع د ه م و م ا ي ع د ه م ال شي ط ان إ لا غ ر ور ا (الاسراء: 64 )
And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them." But Satan does not promise them except delusion. - Allah (swt) said this to shaytan ق ال أ ر أ ي ت ك ه ذ ا ال ذ ي ك رم ت ع لي ل ي ن أ خر ت ن إ لى ي و م ال ق ي ام ة لا ح ت ن ك ن ذ ري ت ه إ لا ق ل يلا (الاسراء: 62 ) [Iblees] said, "Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few. - Meaning, shaytan made this promise, this pledge, that he will destroy people, except a few ق ال ال نب ي ﷺ ك ل ب ن ي آد م ي ط ع ن ال شي ط ان في ج ن ب ي ه ب ا ص ب ع ه ح ني ي ول د غ ري ع يسى اب ن م ر ي م ذ ه ب ي ط ع ن ف ط ع ن في ال ح ج اب [صحیح البخاری: 3286 ] The Prophet (ﷺ) said, "When any human being is born. Satan touches him at both sides of the body with his two fingers, except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead. - - so as children are born, shaytan begins to bother them ع ن أ ىب ه ر ي ر ة ق ال ق ال ر س ول الل ه صلى الله عليه وسلم ص ي اح ال م و ل ود ح ني ي ق ع ن ز غ ة م ن ال شي ط ان [صحیح مسلم: 6285 ] Abu Huraira reported Allah's Messenger (ﷺ) as saying: The crying of the child (starts) when the satan begins to prick him. ع ن أ يب ه ر ي ر ة أ ن ال نب ي صلى الله عليه وسلم ق ال ك ل إ ن س ان ت ل د ه أ مه ي ل ك ز ه ال شي ط ان ب ح ض ن ي ه إ لا م ا ك ان م ن م ر ي م و اب ن ه ا أ ل م ت ر و ا إ لى ال صب ي ح ني ي س ق ط ك ي ف ي صر خ ق ال وا ب لى ي ا ر س ول الل ه ق ال ف ذ اك ح ني ي ل ك ز ه ال شي ط ان ب ح ض ن ي ه [مسند احمد: 8815 ] The Prophet (s) said, every human that is born, shaytan pokes him except Maryam and her son - So shaytan starts working from the time the child is born.. when do we start teaching children? when they have already learnt from shaytan, trained by shaytan the tarbiyah of children begins from the time that the mother conceives him. A mother should check herself, improve herself, her manners and from the beginning, take care of the child - So the mother of MAryam understood this very well.. when she found out she was pregnant, she dedicated her child to Allah, and when the child was born, she gave her in Allah s protection - Shaytan is after every new born but we should not despair because of it - Even if shaytan has touched the baby, then we still have Allah s dhikr recite it yourself, make the child listen to it regularly make it a routine.. ruqyah
- so where shaytan does not spare any child, the mother should not forget Allah s dhikr either say bismillah, even when you begin nursing the baby when the child falls, when feeding, when picking up in saying bismillah there is barakah - so shaytan puts waswasah, but if a person keeps taking Allah s name then it will protect him عن عبد الله بن دينار قال: خرجت مع عبد الله بن عمر إلى السوق فمر على جارية صغرية تغني فقال: " إن الشيطان لو ترك أحدا لترك هذه".[ صحيح الا دب المفرد: 606 ] 'Abdullah ibn Dinar said, "I went out with 'Abdullah ibn 'Umar to the market. He passed by a small slavegirl who singing and remarked, 'Shaytan, if he had left anyone, he would have left this girl. " - Little children also start dancing when they hear such sound and you wonder where they learnt it from you never taught them children are innocent, but after them are also shayateen, so at the time of prayer the child cries. when the family is sitting to eat, they remember to go to the washroom some parents get agitated, start yelling and get upset and the child feels disheartened - The child should learn to trust the parents - Aunty shared that her son and daughter both recited ayatul kursi near her daughter in law when she was giving birth.. and alhamdulillah the baby did not cry ب اب } إ ن ال ذ ين ي ش تر ون ب ع ه د الل ه و أ مي ان ه م مث ن ا ق ل يلا أ ول ي ك لا خ لا ق ل ه م { لا خ ري } أ ل يم { م و ل م م وج ع م ن الا ل م و ه و في م و ض ع م ف ع ل LXI: "Those who sell Allah's contract and their own oaths for a paltry price, such people will have no portion (no good) in the Next World." (3:77) "Alîm" (3:77) is grievous, painful, derived from alam. It is like the active participle. حديث: 72-4550-4549 ح دث ن ا ح جاج ب ن م ن ه ال ح دث ن ا أ ب و ع و ان ة ع ن الا ع م ش ع ن أ يب و اي ل ع ن ع ب د الل ه ب ن م س ع ود ر ضي الل ه ع ن ه ق ال ق ال ر س ول الل ه ص لى الل ه ع ل ي ه و س ل م م ن ح ل ف مي ني ص بر ل ي ق ت ط ع ب ه ا م ال ام ر ئ م س ل م ل ق ي الل ه و ه و ع ل ي ه غ ض ب ان Narrated Abu Wail: `Abdullah bin Masud ر ضي الل ه ع ن ه said, "Allah's Messenger (ﷺ) said, 'Whoever takes an oath when asked to do so, in which he may deprive a Muslim of his property unlawfully, will meet Allah Who will be angry with him.' ف ا ن ز ل الل ه ت ص د يق ذ ل ك } إ ن ال ذ ين ي ش تر ون ب ع ه د الل ه و أ مي ان ه م مث ن ا ق ل يلا أ ول ي ك لا خ لا ق ل ه م في الا خ ر ة { إ لى آخ ر الا ي ة So Allah revealed in confirmation of this statement:--"verily! Those who Purchase a small gain at the cost of Allah's Covenant and oaths, they shall have no portion in the Hereafter..." (3.77) ق ال ف د خ ل الا ش ع ث ب ن ق ي س و ق ال م ا ي ح دث ك م أ ب و ع ب د ال رح م ن ق ل ن ا ك ذ ا و ك ذ ا ق ال في أ ن ز ل ت ك ان ت لي ب ي ر في أ ر ض اب ن ع م لي ق ال ال نب ي ص لى الل ه ع ل ي ه و س ل م ب ين ت ك أ و مي ين ه ف ق ل ت إ ذ ا ي ح ل ف ي ا ر س ول الل ه ف ق ال ال نب ي ص لى الل ه ع ل ي ه و س ل م م ن ح ل ف ع لى مي ني ص بر ي ق ت ط ع ب ه ا م ال ام ر ئ م س ل م و ه و ف يه ا ف اج ر ل ق ي الل ه و ه و ع ل ي ه غ ض ب ان
Then entered Al-Ash'ath bin Qais and said, "What is Abu `Abdur-Rahman (Abdullah ibn Masud) narrating to you?" We replied, 'So-and-so." Al-Ash'ath said, "This Verse was revealed in my connection. I had a well in the land of my cousin (and he denied my possessing it). On that the Prophet (ﷺ) said to me, 'Either you bring forward a proof or he (i.e. your cousin) takes an oath (to confirm his claim)' I said, 'I am sure he would take a (false) oath, O Allah's Messenger '.(ﷺ) He said, 'If somebody takes an oath when asked to do so through which he may deprive a Muslim of his property (unlawfully) and he is a liar in his oath, he will meet Allah Who will be angry with him.' - - Ash atth bin Qays had a well that a Jewish man also claimed belonged to him. So the case was taken to the Prophe t(s), and he said to Ash ath that you bring proof that it is yours, otherwise the defendent will be told to take an oath so Ash ath said that he would depinitely take the oath so the Prophet (s) said that such a person would meet Allah while Allah will be angry with him - So the Pirst thing we learn from thid hadith is that something that belongs to another then do not claim that it is yours: even over a pen if two people claim that it belongs to them then the one who claims that it belongs to them must bring proof / witness. So the mudda i: the one making the claim has to produce witness. And the mudda aa alayh has to take an oath. حديث: 73-4551 ح دث ن ا ع لي ه و اب ن أ يب ه اش م س م ع ه ش ي ام أ خ بر ن ا ال ع وام ب ن ح و ش ب ع ن إ ب ر اه يم ب ن ع ب د ال رح م ن ع ن ع ب د الل ه ب ن أ يب أ و فى ر ضي الل ه ع ن ه ام أ ن ر ج لا أ ق ام س ل ع ة في ال سوق ف ح ل ف ف يه ا ل ق د أ ع ط ى ب ه ا م ا ل م ي ع ط ه ل ي وق ع ف يه ا ر ج لا م ن ال م س ل م ني ف ن ز ل ت } إ ن ال ذ ين ي ش تر ون ب ع ه د الل ه و أ مي ان ه م مث ن ا ق ل يلا { إ لى آخ ر الا ي ة Narrated `Abdullah bin Abu `Aufa الل ه ع ن ه ام :ر ضي A man displayed some merchandise in the market and took an oath that he had been offered a certain price for it while in fact he had not, in order to cheat a man from the Muslims. So then was revealed: "Verily! Those who purchase a small gain at the cost of Allah's Covenant and their oaths (3.77) - The name Hushaym is diminutive (tasgheer) from Hashim - He takes a false oath - In many places where the buyer and seller negotiate the price, the seller says things like this doesnt even cover my cost - he lies to increase the price this is something very serious - Such deceit should not be done in trade - For example a person buys this box for 10, and says that he will sell it for 15. the buyer says give it to me for 12. The seller says no by Allah, I cant even cover my cost with 12 so he is lying, and swearing by Allah.. this is serious - so we are warned against earning money through deceit and lying
- Another way is that he says Ive already been offered such and such price, so you should offer more if you want to buy this and the reality is that he was never offered that high price but he makes that up just to sell it for more حديث: 74-4552 ح دث ن ا ن صر ب ن ع لي ب ن ن صر ح دث ن ا ع ب د الل ه ب ن د او د ع ن اب ن ج ر ي ج ع ن اب ن أ يب م ل ي ك ة أ ن ام ر أ ت ني ك ان ت ا ت خ ر ز ان في ب ي ت أ و في ال ح ج ر ة ف خ ر ج ت إ ح د اه ام و ق د أ ن ف ذ ب ا ش ف ى في ك فه ا ف ا دع ت ع لى الا خ ر ى ف ر ف ع إ لى اب ن ع باس ف ق ال اب ن ع باس ق ال ر س ول الل ه ص لى الل ه ع ل ي ه و س ل م ل و ي ع ط ى ال ناس ب د ع و اه م لذ ه ب د م اء ق و م و أ م و ال ه م ذ ك ر وه ا ب الل ه و اق ر ء وا ع ل ي ه ا } إ ن ال ذ ين ي ش تر ون ب ع ه د الل ه { ف ذ ك ر وه ا ف اع تر ف ت ف ق ال اب ن ع باس ق ال ال نب ي ص لى الل ه ع ل ي ه و س ل م ال ي م ني ع لى ال م دع ى ع ل ي ه Narrated Ibn Abu Mulaika: Two women were stitching shoes in a house or a room. Then one of them emerged with an awl embedded in her palm and she made a claim against the other woman. - - awl: a small pointed tool used for piercing holes, especially in leather. - so this woman found this piercing her hand and claimed that the other woman had put it in her hand sometimes when you are working, you cut yourself and do not even realize later when you see blood on your hands you wonder how that happened The case was brought before Ibn `Abbas, Ibn `Abbas said, "Allah's Messenger (ﷺ) said, 'If people were to be given what they claim (without proving their claim) the life and property of the nation would be lost.' - Meaning, if every person who makes a claim is believed then people would be in trouble no one would be spared Will you remind (meaning, give her some admonition) her (i.e. the defendant), of Allah and recite before her:--"verily! Those who purchase a small gain at the cost of Allah's Covenant and their oaths..."(3.77) So they reminded her and she confessed. Ibn `Abbas then said, "The Prophet (ﷺ) said, 'The oath is to be taken by the defendant (in the absence of any proof against him). ب اب } ق ل ي ا أ ه ل ال ك ت اب ت ع ال و ا إ لى ك ل م ة س و اء ب ي ن ن ا و ب ي ن ك م أ ن لا ن ع ب د إ لا الل ه { س و اء ق ص د LXII: "Say, 'O People of the Book! Come to a proposition which is the same for us and you that we should worship none but Allah.'" (3:64) "Sawa'" means even and fair. حديث: 75-4553 ح دث ن ي إ ب ر اه يم ب ن م وسى ع ن ه ش ام ع ن م ع م ر ح و ح دث ن ي ع ب د الل ه ب ن م ح مد ح دث ن ا ع ب د ال ر زاق أ خ بر ن ا م ع م ر ع ن ال زه ر ي ق ال أ خ بر ين ع ب ي د الل ه ب ن ع ب د الل ه ب ن ع ت ب ة ق ال ح دث ن ي اب ن ع باس ق ال ح دث ن ي أ ب و س ف ي ان - Who is AbuSufyan? the father of Mu awiyah, the husband of Hind م ن ف يه إ لى في Narrated Ibn `Abbas: Abu Sufyan narrated to me personally, - from his mouth to mine: I heard this from him one on one ق ال ان ط ل ق ت في ال م دة ال ت ي ك ان ت ب ي ن ي و ب ني ر س ول الل ه ص لى الل ه ع ل ي ه و س ل م.(ﷺ) saying, "I set out during the Truce that had been concluded between me and Allah's Messenger
- - meaning, during the Sulh Hudeibiyah ق ال ف ب ي ن ا أ ن ا ب ال شا م إ ذ ج يء ب ك ت اب م ن ال نب ي ص لى الل ه ع ل ي ه و س ل م إ لى ه ر ق ل ق ال و ك ان د ح ي ة ال ك ل ب ي ج اء ب ه ف د ف ع ه إ لى ع ظ يم ب صر ى ف د ف ع ه ع ظ يم ب صر ى إ لى ه ر ق ل While I was in Sham, a letter sent by the Prophet (ﷺ) was brought to Heraclius. Dihya Al-Kalbi had brought and given it to the governor of Busra, and the latter forwarded it to Heraclius. ق ال ف ق ال ه ر ق ل ه ل ه ا ه ن ا أ ح د م ن ق و م ه ذ ا ال رج ل ال ذ ي ي ز ع م أ ن ه ن ب ي ف ق ال وا ن ع م Heraclius said, 'Is there anyone from the people of this man who claims to be a prophet?' The people replied, 'Yes.' ق ال ف د ع يت في ن ف ر م ن ق ر ي ش ف د خ ل ن ا ع لى ه ر ق ل ف ا ج ل س ن ا ب ني ي د ي ه So I along with some of Quraishi men were called and we entered upon Heraclius, and we were seated in front of him. ف ق ال أ ي ك م أ ق ر ب ن س ب ا م ن ه ذ ا ال رج ل ال ذ ي ي ز ع م أ ن ه ن ب ي ف ق ال أ ب و س ف ي ان ف ق ل ت أ ن ا ف ا ج ل س وين ب ني ي د ي ه و أ ج ل س وا أ ص ح ايب خ ل ف ي Then he said, 'Who amongst you is the nearest relative to the man who claims to be a prophet?' So they made me sit in front of him and made my companions sit behind me. - and everyone was facing the hiraql, they couldnt see each other ث م د ع ا ب تر ج ام ن ه ف ق ال ق ل ل ه م إ ين س اي ل ه ذ ا ع ن ه ذ ا ال رج ل ال ذ ي ي ز ع م أ ن ه ن ب ي ف ا ن ك ذ ب ن ي ف ك ذب وه Then he called upon his translator and said (to him). 'Tell them ( i.e. Abu Sufyan's companions) that I am going to ask him (i.e. Abu Sufyan) regarding that man who claims to be a prophet. So, if he tells me a lie, they should contradict him (instantly). - Look at this way, to ensure what was said to him was authentic ق ال أ ب و س ف ي ان و اي م الل ه ل و لا أ ن ي و ث ر وا ع لي ال ك ذ ب ل ك ذ ب ت By Allah, had I not been afraid that my companions would consider me a liar, I would have told lies. - meaning, if I wasnt afraid of my image I would have lied ث م ق ال ل تر ج ام ن ه س ل ه ك ي ف ح س ب ه ف يك م ق ال ق ل ت ه و ف ين ا ذ و ح س ب Heraclius then said to his translator, 'Ask him: What is his (i.e. the Prophet's) family status amongst you? I said, 'He belongs to a noble family amongst us." ق ال ف ه ل ك ان م ن آب اي ه م ل ك ق ال ق ل ت لا Heraclius said, 'Was any of his ancestors a king?' I said, 'No.' ق ال ف ه ل ك ن ت م ت ته م ون ه ب ال ك ذ ب ق ب ل أ ن ي ق ول م ا ق ال ق ل ت لا He said, 'Did you ever accuse him of telling lies before his saying what he has said?' I said, 'No.' ق ال أ ي تب ع ه أ شر اف ال ناس أ م ض ع ف اؤ ه م ق ال ق ل ت ب ل ض ع ف اؤ ه م ق ال ي ز يد ون أ و ي ن ق ص ون ق ال ق ل ت لا ب ل ي ز يد ون He said, 'Do the nobles follow him or the poor people?' I said, 'It is the poor who followed him.' He said, 'Is the number of his follower increasing or decreasing?' I said, 'They are increasing.' ق ال ه ل ي ر ت د أ ح د م ن ه م ع ن د ين ه ب ع د أ ن ي د خ ل ف يه س خ ط ة ل ه ق ال ق ل ت لا He said, 'Does anyone renounce his religion (i.e. Islam) after embracing it, being displeased with it?' I said, 'No.' ق ال ف ه ل ق ات ل ت م وه ق ال ق ل ت ن ع م ق ال ف ك ي ف ك ان ق ت ال ك م إ ي اه ق ال ق ل ت ت ك ون ال ح ر ب ب ي ن ن ا و ب ي ن ه س ج الا ي ص يب م نا و ن ص يب م ن ه
He said, 'Did you fight with him?' I replied, 'Yes.' He said, 'How was your fighting with him?' I said, 'The fighting between us was undecided and victory was shared by him and us by turns. He inflicts casualties upon us and we inflict casualties upon him. - - Like water buckets one person puts his bucket and takes water, and then the other takes his turn meaning it is in turns ق ال ف ه ل ي غ د ر ق ال ق ل ت لا و ن ح ن م ن ه في ه ذ ه ال م دة لا ن د ر ي م ا ه و ص ان ع ف يه ا ق ال و الل ه م ا أ م ك ن ن ي م ن ك ل م ة أ د خ ل ف يه ا ش ي ي ا غ ري ه ذ ه He said, 'Did he ever betray?' I said, 'No, but now we are away from him in this truce and we do not know what he will do in it" Abu Sufyan added, "By Allah, I was not able to insert in my speech a word (against him) except that. - meaning the sulh hudeibiyah, and we dont know if hes going to stay committed to it or not this was the only negative thing he could say - see how Allah defends His servants and brings the truth from the mouth of different people ق ال ف ه ل ق ال ه ذ ا ال ق و ل أ ح د ق ب ل ه ق ل ت لا Heraclius said, 'Did anybody else (amongst you) ever claimed the same (i.e. Islam) before him? I said, 'No.' ث م ق ال ل تر ج ام ن ه ق ل ل ه إ ين س ا ل ت ك ع ن ح س ب ه ف يك م ف ز ع م ت أ ن ه ف يك م ذ و ح س ب و ك ذ ل ك ال رس ل ت ب ع ث في أ ح س اب ق و م ه ا Then Heraclius told his translator to tell me (i.e. Abu Sufyan), 'I asked you about his family status amongst you, and you told me that he comes from a noble family amongst you Verily, all Apostles come from the noblest family among their people. - Meaning, the lineage of the Prophets is pure no ancestor is haram. illegitimate.. و س ا ل ت ك ه ل ك ان في آب اي ه م ل ك ف ز ع م ت أ ن لا ف ق ل ت ل و ك ان م ن آب اي ه م ل ك ق ل ت ر ج ل ي ط ل ب م ل ك آب اي ه Then I asked you whether any of his ancestors was a king, and you denied that. Thereupon I thought that had one of his fore-fathers been a king, I would have said that he (i.e. Muhammad) was seeking to rule the kingdom of his fore-fathers. - meaning, he wants to be a king like his ancestors و س ا ل ت ك ع ن أ ت ب اع ه أ ض ع ف اؤ ه م أ م أ شر اف ه م ف ق ل ت ب ل ض ع ف اؤ ه م و ه م أ ت ب اع ال رس ل Then I asked you regarding his followers, whether they were the noble or the poor among the people, and you said that they were only the poor (who follow him). In fact, such are the followers of the Apostles. و س ا ل ت ك ه ل ك ن ت م ت ته م ون ه ب ال ك ذ ب ق ب ل أ ن ي ق ول م ا ق ال ف ز ع م ت أ ن لا ف ع ر ف ت أ ن ه ل م ي ك ن ل ي د ع ال ك ذ ب ع لى ال ناس ث م ي ذ ه ب ف ي ك ذ ب ع لى الل ه I asked you whether you accused him of being a liar before he said what he said and you said that you did not. I knew that someone who would refuse to lie about people would not then go and tell lies against Allah. و س ا ل ت ك ه ل ي ر ت د أ ح د م ن ه م ع ن د ين ه ب ع د أ ن ي د خ ل ف يه س خ ط ة ل ه ف ز ع م ت أ ن لا و ك ذ ل ك الا مي ان إ ذ ا خ ال ط ب ش اش ة ال ق ل وب I asked you whether anyone had apostatized out of dislike for his deenafter he had entered and you said that they had not. That is how it is with belief when its joy mixes with the hearts.
- - meaning when the joy of Iman blends into the heart, then it does not leave و س ا ل ت ك ه ل ي ز يد ون أ م ي ن ق ص ون ف ز ع م ت أ ن ه م ي ز يد ون و ك ذ ل ك الا مي ان ح تى ي ت م I asked you whether they were on the increase or decrease and you said that they were on the increase. That is what happens with belief until it is complete. - so its followers do not decrease و س ا ل ت ك ه ل ق ات ل ت م وه ف ز ع م ت أ ن ك م ق ات ل ت م وه ف ت ك ون ال ح ر ب ب ي ن ك م و ب ي ن ه س ج الا ي ن ال م ن ك م و ت ن ال ون م ن ه و ك ذ ل ك ال رس ل ت ب ت لى ث م ت ك ون ل ه م ال ع اق ب ة I asked you whether you had fought him and you said that you had fought him and that success in the war alternated between you - sometimes he would get the better of you and sometimes you of him. Thus are the Messengers tested and then they have the final outcome. و س ا ل ت ك ه ل ي غ د ر ف ز ع م ت أ ن ه لا ي غ د ر و ك ذ ل ك ال رس ل لا ت غ د ر و س ا ل ت ك ه ل ق ال أ ح د ه ذ ا ال ق و ل ق ب ل ه ف ز ع م ت أ ن لا ف ق ل ت ل و ك ان ق ال ه ذ ا ال ق و ل أ ح د ق ب ل ه ق ل ت ر ج ل اي ت م ب ق و ل ق يل ق ب ل ه ق ال I asked you whether he had been treacherous and you said no. That is how it is with the Messengers - they are not treacherous. I asked you whether anyone else among your people had said such a thing and you said they had not. If anyone had said this before him, I would have said that he was a man following the precedent of something said before. " - I tamma: to make someone an Imam, meaning, follow someones footsteps so if no one made such a claim before him, then he is not imitating any one.. this is new ث م ق ال ب م ي ا م ر ك م ق ال ق ل ت ي ا م ر ن ا ب ال صلا ة و ال زك اة و ال صل ة و ال ع ف اف ق ال إ ن ي ك م ا ت ق ول ف يه ح ق ا ف ا ن ه ن ب ي و ق د ك ن ت أ ع ل م أ ن ه خ ار ج و ل م أ ك أ ظ نه م ن ك م و ل و أ ين أ ع ل م أ ين أ خ ل ص إ ل ي ه لا ح ب ب ت ل ق اء ه و ل و ك ن ت ع ن د ه ل غ س ل ت ع ن ق د م ي ه و ل ي ب ل غ ن م ل ك ه م ا ت ح ت ق د م ي He said, "Then he said, 'What does he order you to do?' I replied, 'He commands us to pray, to pay zakat, maintain ties of kinship and to be chaste.' He said, 'If what you said about him is true, then he is a Prophet. I knew that he was going to appear, but I did not think that it would be from you. If I knew that I could reach him, I would like to meet him. If I were with him, I would wash his feet, and his kingdom will extend to what is under my feet. " - These are the teachings of the Prophets - Here at Alhuda also, our emphasis is on practical life, not just teaching laws