This is a translation of a passage from a book containing biographical information about the scholar ‘Abdur-Rahmaan as-Sa’dee (1307-1376 A.H.). The portion of the book containing this passage was authored by one of his sons, and it outlines the daily routine of the Shaykh at a point in his life where he had passed well beyond the stage of preliminary studies and was already an accomplished scholar.
Download the translation here, or download the Arabic here.
We have a class called “Nusoos Adabiyyah” where we study some pieces of Arabic literature, poetry in particular. A few days ago, we studied some verses from a piece of poetry composed by Hassaan ibn Thaabit (radiyallaahu ‘anhu), who was a Companion from the Ansaar. In Siyar A‘laam an-Nubalaa’, ath-Thahabee called him “sayyid ash-shu‘araa’ al-mu’mineen, al-mu’ayyad bi-rooh al-qudus” (the master of poets among the believers, and the one aided by the angel Jibreel).
As to some of the historical significance of the piece we looked at, Hassaan ibn Thaabit (radiyallaahu ‘anhu) was speaking about the preparations of the Muslims prior to the conquest of Makkah which took place in the 8th year after the hijrah. In his poetry, he responded to and disparaged Aboo Sufyaan ibn al-Haarith, who was still a mushrik at the time, and was one of those who gave his all to harm and abuse the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and the Muslims. Additionally, in his poetry, Hassaan also defended the Prophet Muhammad (sallallaahu ‘alayhi wa sallam). There are narrations, collected by al-Bukhaaree and Muslim, where Hassaan sought permission from the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) to lampoon the mushrikeen, and he was allowed to do so.
The piece we looked at had the following lines: Read the rest of this entry »
There is a passage I came across several years ago in the autobiography of Malcolm X, in the chapter where he discussed some of his experiences when he came to Makkah to perform Hajj. The passage highlighted certain roles and functions a prayer rug could have. Although prayer rugs possess no religious significance in and of themselves, I thought there were some interesting parallels between the potential functions of a prayer mat and the functions of a masjid… two things primarily viewed and thought of as a places of prayer. The following is what he said:
I began to see what an important role the rug played in the overall cultural life of the Muslims. Each individual had a small prayer rug, and each man and wife, or large group, had a larger communal rug. These Muslims prayed on their rugs there in the compartment. Then they spread a tablecloth over the rug and ate, so the rug became the dining room. Removing the dishes and cloth, they sat on the rug-a living room. Then they curl up and sleep on the rug-a bedroom. In that compartment, before I was to leave it, it dawned on me for the first time why the fence had paid such a high price for Oriental rugs when I had been a burglar in Boston. It was because so much intricate care was taken to weave fine rugs in countries where rugs were so culturally versatile. Later, in Mecca, I would see yet another use of the rug. When any kind of dispute arose, someone who was respected highly and who was not involved would sit on a rug with the disputers around him, which made the rug a courtroom. In other instances it was a classroom.
The current application form available for the Arabic Language Institute at Umm al-Qura University in Makkah is available for download here.
In Soorah al-Kahf, from verse 60 through verse 82, a story is told of an encounter between the Prophet Moosaa and al-Khadir, as well as the events which transpired in the time they spent together. Read the rest of this entry »
There is a hadeeth collected by both al-Bukhaaree and Muslim from ‘Abdullaah ibn ‘Amr ibn al-‘Aas where he said, “The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said to me, ‘Read the Qur’aan each month,’ to which I replied, ‘I have strength (to do more).’ He said, ‘Then read it every twenty nights,’ to which I replied, ‘I have strength (to do more).’ He finally said, ‘Read it in seven, and do not go beyond that (making it less than seven).’”
Al-Imaam ath-Thahabee, in his book Siyar A‘laam an-Nubalaa’, recounted the same situation – though with a slightly different wording and less authentic chain of narration – and then commented on it in his biography of ‘Abdullaah ibn ‘Amr.
This translation is based on a lecture which was delivered by Ash-Shaykh Abdul-Muhsin ibn Hamad al-Abbaad on Shawwaal 16, 1390 A.H. at the Taybah Secondary School. It was also published in the Journal of the Islaamic University of Madeenah, Issue #10. In it, the Shaykh discusses a few points about fasting and the month of Ramadaan as well as its relation to the months that follow. He then highlights certain practical lessons drawn from the attitude displayed by Muslims during Ramadaan and how the same attitude can be transferred to life and worship in other months. Finally, the Shaykh concludes with a reminder to the residents of al-Madeenah, where the lecture was delivered.
Download the translation here, or download the article in Arabic here.
