Translation: Narrated 'Abdullah: The Messenger of Allah (صلى الله عليه و سلم) said: Truthfulness (sidq) leads to righteousness (birr), and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes and is written as a truthful person (siddeeq). And Falsehood/lying (kithb) leads to Al-Fajoor (wickedness, evil-doing), and Al-Fajoor (wickedness) leads to the Fire, and a man may keep on telling lies till he is written before Allah, a liar (kathaab). [Saheeh Bukhari, Book of Manners, #116]

Birr is from ba-ra-ra and it literally means a vast and open piece a land, with so many types of herbage and fruits. Birr means vastness of good deeds. Someone who is baarun (one who does birr) does all types of good deeds, and these people, al-abraar (plural of baarun), are those who are truly righteous. Next time you read the Qur'an, look for this word "al-abraar" (الابرار)and see which context these people are mentioned.

The hadeeth says that whoever is truthful, they will be lead to do these vast good deeds and then eventually they will be written as a "siddeeq". Notice this word, the Prophet (صلى الله عليه و سلم) did not say a 'saadiq', but he said 'siddeeq'. A 'siddeeq' is way better than a saadiq. They not only tell the truth, they always speak the truth, and they stand by it and live by it until it becomes their nature. All they do is tell the truth, again and again. Think of Abu Bakr as-siddeeq (رضي الله عنه‏) and how he earned this name.

On the other hand, the Prophet (صلى الله عليه و سلم) said that the man who lies will be lead to "fujoor" and then is written as a kathaab. Al-Fujoor is from fa-jeem-ra and it means to break open, cross, and deviate (significance of words beginning with fa). Fujoor is also intensified and it shows that causing corruption and wickedness is embedded in this person's nature. Their actions are based on it and it is part of their character. Also, the word for liar used is a "kathaab", which is not just a kaathib (a liar), but a huge liar. One who is always lying until it's just second nature for lies to come out of his mouth. All they do is lie, again and again. Think of Musaylimah al-kathaab and how he earned this name.

So the question is, where do we stand with Allah (سبحانه وتعالى)? How are you written with Him? As a siddeeq or a kathaab? This reminder is for myself first and foremost.

Allahumma ijalnaa min as-siddeeqeen, wa la tajalnaa min al-khaathibeen. O Allah, make us among those who are always truthful, and do not make us among those who are liars. Ameen!

Allah (سبحانه وتعالى) says in Surah Al-e-Imran ayaat 31-32:

Translation: Say: If you should love Allah, then follow me (so) Allah will love you and forgive your sins. And Allah is Al-Ghafuwr (the All-Forgiving), Ar-Raheem (the All-Mericful). Say, Obey Allah and His Messenger. But if you turn away then indeed, Allah does not love the disbelievers. [Surah Al-e-Imran, verses 31-32]

فَاتَّبِعُونِي,Ittabi'ooni, "follow me", is from the root letters taa ba ayn. It means to follow one very closely, such that you follow their very footsteps. It also means to follow without being commanded. What does following the Prophet (صلي الله عليه وسلم) then entail? It means to follow his sunnah, his teachings and to follow the way he lived his life.

Following the Prophet (صلي الله عليه وسلم) is the condition to gain Allah's Love. If one does not love and follow the Prophet (صلي الله عليه وسلم), yet claims to love Allah, his love for Allah will not be accepted from him. Thus, we learn that the only way to gain Allah's Love is to follow the footsteps of His messenger (صلي الله عليه وسلم).

Then Allah (سبحانه وتعالى) says in the following ayah, أَطِيعُواْ "Attee'oo" "Obey", and that is from the letters taw (ط) wow ayn. From this root, comes the meaning of obeying willingly, out of happiness and full acceptance of the command. What is the difference between obeying and following in these verses? Let's analyze the difference:

• Attee'oo (obeying) refers to the commands of the Prophet (صلي الله عليه وسلم), and as the ayah mentions, if one does not obey his commands, he will be among the Kaafireen (disbelievers).
• Ittabi'ooni (following) refers to emulating the deeds of the Prophet (صلي الله عليه وسلم). Following surpasses obeying, because one is doing the obligatory actions as well as the recommended ones. Furthermore, following the sunnah is done sincerely out of love for the Prophet (صلي الله عليه وسلم) and this gains the Love of Allah.

To reiterate, obeying is mandatory while following is adhering to the sunnah, and completing those acts that the Prophet (صلي الله عليه وسلم) did.

Here are two examples:

1. Rasulullah (صلي الله عليه وسلم) commanded the men of this Ummah, "do not wear silk, for those who wear it in this life will not wear it in the hereafter." [Bukhari and Muslim] This falls under obeying, as from this hadith, we find that silk is prohibited for men, although it was not mentioned in the Qur'an.
2. 'Aisha (رضي الله عنها‏) reported that when the Prophet (صلي الله عليه وسلم) had performed the two rakah before Fajr prayer, he would lie on his right side. [Bukhari]. This is "Ittibaa as-Sunnah" (following the Sunnah), one does not have to lie on their right side---they can pray the fardh salaah right away; however, out of sheer love and sincerely wanting to follow the Prophet (صلي الله عليه وسلم), some lie on their right side. By doing these types of acts, we may gain the love of Allah (سبحانه وتعالى).

May Allah (سبحانه وتعالى) make us among those whom He loves, and among those who follow the footsteps of His messenger. Ameen.

How many times have we heard this duaa in our lives: Rabbana aatina fid-dunya hasanah, wa fil-akhirati hasanah, wa qinaa athaban naar. Have we ever contemplated how complete this duaa is?

Allah (سبحانه وتعالى) says

Translation: And among the people is he who says, "our Lord, give us in this world," and he will have in the Hereafter no share. But among them is he who says, "our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire." [Suratul-Baqarah, verses 200-201]

These ayaat are in the part of Surahtul-Baqarah that addresses Hajj and its rites. In the first part of the ayah ("And among the people is he who says, "our Lord, give us in this world," and he will have in the Hereafter no share.") Allah (سبحانه وتعالى) says that there are people who remember only the dunya in their duaa, even when making duaa during Hajj. Why even at that time? When a person makes duaa, he focuses on what he wants, what is important to him, and what he thinks about the most. For these people--may Allah not make us from them--the dunya is their priority, and they think most about it wherever they are. This is the case whether they are performing tawaf or standing at 'Arafat--they only think about attaining the dunya.

In the second part of the ayah, Allah explains that such a person will not have a share in the hereafter. Why? Because that is not what he was asking for. In the ayah, the Arabic word "Khalaaq" خَلاَقٍ means a portion or share which is given to someone because of his good character. Therefore, we also learn from this ayah that good character leads and opens doors to doing good deeds.

Then there is the other type of person, the one who says: "our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire." What are the blessings he is asking for in this dunya? Rizq, offspring, wealth, a home, family, and good health. We live in this dunya, we have needs, and we are allowed to ask for them--the companions would even ask Allah for help when their shoelaces broke. So these people also ask for "hasanah" (good) in this world.

Then they say, "and good in the hereafter." What is this good? Jannah, and all the steps that lead to Paradise. They ask for protection from the punishment of the grave. They ask that when the trumpet is blown on the Day of Judgment they are not among those who are terrified[1]. They ask that their book will be given to them in their right hand[2]. They ask that when their deeds are weighed, their good deeds will be heavier then their bad deeds[3]. They ask that when they have to cross the Siraat, they cross it with ease and quickness[4]. They ask to pass the Qantarah without any hardship[5]. And finally, they ask to enter Jannah with ease

When we make this duaa, we should have all of these things in mind inshaAllah. And when will a person ask for these things? Only when he or she knows about them, and knows that they are the steps that we will go through in the akhirah. Knowledge of what we are asking for helps our duaas come from the heart; when a person knows what he is asking for, he is no longer merely repeating the words "hasanah" in the akhirah and "hasanah" in the dunya, he sincerely thinks about what the words include.

In the final part of the ayah, Allah says that these people will then ask for salvation from the hellfire. Why? Because they know what a severe torment and punishment it is.

It was reported from Anas ibn Malik (رضالله عنه) that Rasul Allah (صلي الله عليه وسلم) this du'aa the most [Saheeh Muslim, Book 35, Hadith 6705]. When Anas ibn Malik (رضالله عنه) would make duaa, he would include this duaa. Therefore, we, too should make this duaa as much as we can, and with the meaning in mind.

May Allah (سبحانه وتعالى) make us among those who will have good in this dunya, good in the hereafter and those saved from the torment of Hellfire. ameen

Al-Huda Institute Canada. Ta'leem Al-Qur'an Course for Women. Al-Huda Islamic Centre of Canada. Mississauga, Ontario. October 2007. <www.alhudainstitute.ca>

[1] "Whoever brings a good deed, will have better than its worth, and they will be safe from the terror on that Day. " [Surah Naml, verse 89]

[2] "Then, as for him who will be given his Record in his right hand, He surely will receive an easy reckoning, And will return to his family in joy!" [Surah Al-Inshiqaq, verse 7-9]

[3] "And the weighing on that day (Day of Resurrection) will be the true (weighing). So as for those whose scale (of good deeds) will be heavy, they will be the successful" [Surah Al-A'raaf, verse 8]

[4] "There is not one of you but will pass over it (Hell): this is with your Lord, a Decree which must be accomplished. Then We shall save those who used to fear Allah and were dutiful to Him, And We shall leave the wrong-doers therein (humbled) to their knees (in Hell)." [Surah Maryam, verse 71-72]

[5] Abu Sa'eed al Khudree reports that the Prophet (صلى الله عليه و سلم) said, "when the believers cross the Hellfire, they will be stopped at a small arched bridge (Qantarah) before entering the paradise and will be given retribution for injustices between them until they become purified. (Then) they will be permitted to enter Jannah. So, by the One in whose hands is my soul, they will know their way to their homes in Jannah, better than they knews their ways to their homes in Dunya. (Saheeh Bukhari)

Allah (سبحانه وتعالى) says in the Qur'an:

Translation: Indeed, those who disbelieve and die while they are disbelievers - never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers. [Surah Al-Imran, verse 91]

The word used for the capacity of the earth in this ayah is Mil al-Ard. "Mil" is used for the quantity that a vessel holds when it is filled; hence mil al-ard refers to the quantity/volume/mass/fill of the earth.

Those who die while they are disbelievers, Allah will accept no good deed ever from them, even if they gave the earth's fill of gold as ransom. How much gold would that amount to? The earth's fill.

Volume of the earth:

• 1,083,206,246,123,080,894,852 m³
• In words: 1 Septillion, 83 Sextillion, 206 quintillion, 246 trillion, 123 billion, 80 million, 894 thousand, 852 m³
• Mass of the Earth: 5.98 x 10²⁴ kg (After 98, you would add 24 more zeros)
• Price of one Ounce of Gold: $802.70 USD

Therefore, mass of the earth in Gold is worth = $1.65 x 10²⁹ USD (27 zeros after 65)

With this money, you could buy yourself all of:

• 100 Ferraris ($168,000 each)
• The most expensive house in the world ($155 million)
• A Boeing A380 - huge double decker plane ($300 million)
• The millennium star diamond (over a $100 million)
• A trip to the moon ($100 million)
• The international space station ($100 billion)

And now, you could do this for every single person of the six billion people on earth, and have spent only 0.000000366 % of your money.

You could have done all this a million times over and still have 97 % of your money left over.

It's like winning a $200 billion lottery for every second of your life for 65 years.

We're talking about an absolutely unfathomable amount of money. Does anyone on this planet have this much gold? Can anyone earn this much?

If a disbeliever gave the earth's fill of gold as ransom, it will not be accepted from him.

Learn this lesson well: The weight of emaan is more than Mil al-Ard. It's more valuable. It's priceless.

Jazakum Allahu khayran to my teachers for researching this.

Al-Huda Canada, Ta'leem al-Qur'an course in English 2007.

Allah (سبحانه وتعالى) says in Surah Al-Baqarah:

Translation: And We shall surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient. Those who when disaster strikes them, say, "Indeed we belong to Allah and indeed to Him we will return. [Surah Al-Baqarah, verses 155-156]

These ayaat are very beautiful, and we learn from them that we will all be tested in this life, each person in their own individual way.

Let's look specifically at the word "museebah." The root word is from saad-waw-ba, or "saub". The Arabs used the word "saub" to refer to when the arrow hit its target. This alludes to the fact that the act was intentional, deliberate, and not by chance. How does this connect with a disaster striking us?

SubhanAllah, a museebah reaches its target; it was meant to happen. Allah's Decree WILL come to pass. So instead of complaining and sulking, and asking questions like "WHY ME?!", remember this ayah the next time a test comes your way ... the arrow is merely hitting its target.

Then Allah (سبحانه وتعالى) says, "wa bashir as-Sabireen," which means "and give good tidings to the patient." The word "bashir" is from ba-sheen-raa and it literally means skin or human; from this, we derive the meaning. "Bashir" means happiness, happiness that causes a reaction on the skin, either with goosebumps or smiling, and the like.

So these patient ones (may Allah make us among them) will grin from ear to ear when they receive these glad tidings. What are the glad tidings? Al-Jannah. They get Jannah in return for their patience.

So do not despair with what afflicts and will afflict you; the arrow will hit its target, and the One who granted Umm Salamah (رضالله عنها) a blessed position after her calamity can grant you something better than what you are going through. Allah (سبحانه وتعالى) will definately reward you if you show patience (remember, at the first stroke of calamity).

May Allah (سبحانه وتعالى) pour patience on us and make us among the muttaqeen. Ameen!

Walhamdulillahi rabbil alamin.

There are many words in Arabic that translate as "love" in English; two of them are hubb and wudd. What is the difference between hubb (حَبَّ) and wudd (وَدَّ)? Hubb, which is from ح ب ب ، means to love. It is a love that you have for someone or something that you keep inside of you--inner feelings of admiration and fondness. While wudd, from و د د، is a more intense form of hubb, a whole-hearted and deep love. Wudd is the purest form of love, an intimate love, and this love--affection that is more stronger than hubb--turns into actions. Wudd is to express those feelings of love in your conduct, in your actions,in your demeanor, and wudd maintains consistency and persists even if obstacles are in the way.

Allah (سبحانه وتعالى) describes Himself as "Al-Wadood" (الودود) and this is usually translated into English as "The Most Loving." This Love is constant and spreads to all of Allah's creation, but a special form of this love is for His righteous servants. He says:

Translation: Indeed, those who have believed and done righteous deeds, Ar-Rahman will appoint for them affection. [Surah Maryam, verse 96]

The Name of Allah, Al-Wadood, comes twice in the Qur'an, firstly, Prophet Shuy'ab (عليه السلام) tells his people:

Translation: And ask forgiveness of your Lord and turn unto Him in repentance. Verily, my Lord is Most Merciful, Most Loving." [Surah Hud, verse 90]

And, in Surah Al-Burooj, ayah 14, Allah says:

Translation: And He is Al-Ghafuwr, Al-Wadood (the Affectionate). [Surah Al-Burooj, verse 14]

In Arabic grammar, "Wadood" falls under the fa'ool (فعول) pattern, which denotes Allah's Love as constant and lasting, as well as intense. Allah is Al-Wadood, He loves the believers, and the believers love Him more than anything and anyone. His love is a love that is continual, ample, and vast, and translates into the blessings He gives us, from a simple breath we take to the greatest blessing of Islam.

So how can we live by Allah's Name, Al-Wadood? There are three important factors we have to fulfill:

1. To know that Allah loves you a lot.
2. To fill your hearts with the love of Allah and make our hearts only for Him, and remove from them everything else, such as the love of the dunya.
3. To show the love that Allah is showing you to others--to your spouse, your family, your friends, your community.

Imam Safi Khan. Lecture. Dar-us-Salaam Masjid. College Park, Maryland.

Allah (سبحانه وتعالى) says:

Translation: Every time he entered Al-Mihrab to her, he found her supplied with sustenance. He said: "O Maryam (Mary)! From where have you got this?" She said, "This is from Allah. Verily, Allah provides sustenance to whom He wills, without measure." At that time, Zakariya invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocations." [Surah Al-e-Imran, verse 37-38]

Maryam (عليها السلام) was chosen by Allah as the best woman amongst all women, and in this ayah we see how Allah (سبحانه وتعالى) provides for His Auliya (close protecting friends) without measure.

Maryam (عليها السلام) was in her "Mihraab" when Zakariyya (عليه السلام) entered upon her. Mihraab means a secluded prayer area. The root is from the Arabic letters haa raa baa or harb. This is also the word used for war. (The connection with Mihraab and war is that in a mihraab, one is in a place where they "fight" against their nafs and shaytan.) Her room was totally secluded from the people and was also high above the people.

Zakariyya (عليه السلام) would enter upon her and he found her with rizq, The Ulema interpreted this as two kinds of provisions:

• Out-of-season, and out-of-this world fruits, unusual fruits that Zakariyya (عليه السلام) never saw the like of before.
• Scrolls with knowledge of the deen.

When he asked her where she received this from she said, "It is from Allah and Verily, Allah provides sustenance to whom He wills, without measure." When Zakariyya (عليه السلام) heard this, immediately, he made dua. "هُنَالِكَ" , the word used in the ayah, means, here and now, right there and then. He didn't say to himself "I'm deprived," and pity himself or think negatively because of what he saw what Allah gave Maryam (عليها السلام); instead, he (عليه السلام) had certainty--if Allah (سبحانه وتعالى) can give to Maryam without measure, I'm going to ask Him from His fadl (fadl means bounty that is great in quality and quantity!).

Zakariyya (عليه السلام) was very old, and his wife was barren, but that didn't stop him from asking Allah for offspring. And he said, "innaka samee' ad-dua," which means "indeed, you are the Hearer of supplications," and shows his conviction in his dua and his hope in Allah (سبحانه وتعالى).

I wanted to share this because, subhanAllah, when many of us see someone with rizq from Allah, we despair in what He has given them--when infact we should be positive and make duaa that Allah (سبحانه وتعالى) blesses us as well--because Allah provides to whomever He wills without measure!

To be continued inshaAllah: How Zakariyya (عليه السلام) reacted when he recieved the glad tidings of Yahya (عليه السلام), his son, and the lessons we take from it.

Wa lillahil hamd.

Learning Arabic as a second language may be difficult for many, so I decided to share some tips that assist with learning the meanings of words and their structures.

Words that begin with ف usually will always mean something that breaks open, separates, or breaks apart. Check out these examples:

الفجر (Al-Fajr) from ف ج ر means the dawn, but it literally means when the daylight breaks/crack through the darkness. If you've ever seen the sky at Fajr time, you can see a thread of light near the horizon, while the rest of the sky is dark with the night. Allah (سبحانه وتعالى) tells us in Surah Baqarah to stop eating suhoor when the "white thread" is distinguishable from the "black thread."

Another word from this root is fajjara, with a shadda on the jeem, which means to break open and gush forth. Another word from this root is الفاجر (Al-Faajir), the fujjar (plural of faajir) cross the limits and breaks the rules.

الفرقان (Al-Furqaan) derives from ف ر ق, which means to break through, to distinguish. Al-Furqan, which is another name of the Qur'an, means the Criterion that distinguishes truth from falsehood.

الفريق (Al-Fareeq) also from ف ر ق means a party or a group. A group is one that breaks off from the majority.

الفاسقون (Al-Faasiqoon) from ف س ق and fisq, literally means when a flower breaks through the bud to bloom. The Fasiqoon are those who transgress the bounds of Allah, and go beyond them.

الفضة (Al-Fiddah) from ف ض ض, which means silver, but literally means to scatter. When you scatter something, the first thing you do is break it apart then you throw it all over the place. What does this have to do with silver? Silver is 'scattered' when zakah is paid on it and when someone spends it. And after someone dies, their silver is 'scattered' to the heirs.

InshaAllah try and look through the Qur'an for words beginning with ف that follow this pattern and post them in the comments! (You may need a dictionary, such as this one.)

Wa lillahil hamd.

Fathah: straight stroke on top of a letter, pronounced like the 'a' as in "bat". The common mistake is to pronounce it as the 'a' in "ball", thus making it heavy. Bear in mind that heavy letters are only a minority (7 of 28), so for most cases pick up the "bat" and throw the "ball" away. Trust me on this.

Kasrah: straight stroke below a letter, pronounced as the 'e' in "bee" & not as the 'ay' in "bay". Say Bismillah. Go ahead, I'm waiting. See? Did you say "base"millah (really bad)? or "bes"millah (still wrong)? or "bis"millah(correct) as in "biscuit"?
Imagine it is night-time & you are standing at the shore of a "bay" when a "bee" attacks you from behind. You have two options: jump in the "bay" or fight the "bee". Well, if you are carrying the "bat" from the first vowel, you can easily fight the "bee".

Dammah: looks almost like a '9' & found above the letter. It is pronounced as the 'oo' in "moon". This requires that your lips make a complete circle as they extend outwards. Try imitating Lifesavers. Don't eat 'em though - not halal. Anyways, whatever you do, don't pronounce it like the 'o' in "moan". Hence, the spelling 'Mohammed' is wrong. It should really be 'Muhammed'.

So after fighting the "bee" with your "bat", you look at the beautiful "moon" and praise Allah. For either the "ball" or the "bay" would have had you "moan"ing right now.

The rules are quite simple--just like English, it's "O so-and-so". So for example, you could say "ya ummiy" (o my mother) or "ya taajiru" (o merchant). And, in fact, if you read the Qur'an at all, you'll find these everywhere. The most common are:

• Ya ayyuhalldhiyna amanuw, which addresses the believers (Muslims).
• Ya ayyuhan-naas, which addresses humankind.
• Ya bani israeel, which addresses Bani Isareel (the Jews).

Grammatically, what does the calling ya do? The callee (the one who immediately succeeds the ya) takes either a single dumma (if it's a proper noun) or a single fatha (if it's the posesser in a possessive-case). (Definite nouns are names.)

So if you wanted to say "Oh Allah", it would be "ya Allahu" (because it's a proper noun), not "ya Allahun." Or, if your friend is Yasin, you would say "ya Yasinu" instead of "ya Yasinun".

But, what if you wanted to say "O mother of Adam"? It would be "ya umma Adam" (because it's possessive case). Similarly, if you wanted to say "O Messenger of Allah" (as we see in many ahadith), it's "ya rasulallah".

Interested in some applications of the calling ya? Check out the related entries inshallah.

Related Posts: Amplify your Du'a with Tawassul

Note: You can put your mouse over any underlined text to see the Arabic.

Allahu: God (singular, exclusive; THE God)
amanuw: believed (male, plural)
an-naas: humankind
banu: tribe
taajirun: merchant
ummun: mother
ummiy: my mother