Zad #4: المجالس بالأمانة

Gatherings are enjoined with trust

By Muhammad Saifur Rahman Nawhami – 5 Jumada II 1438 | 4 March 2017

المجالس بالأمانة

Trans: Gatherings are enjoined with trust

Vocabulary –

Majlis pl. Majalis (ض). Lit: a place of sitting. It is an ism zarf from julusan. Majlis here refers to the gathering or meeting of people.

Bi is a harf. Lit: with. Its primary function is to join one thing to another. Read Sharh Miat Amil, to find out more about its secondary meanings.

Amanat pl. Amanāt (ض، س). Lit: to rely, protect and trust. Trust in a gathering will be termed confidentiality.

Tarkib –

Majalis is Mubtada. Ba is jarr and Amanat is majrur; jarr and majrur combined form muta’alliq of thabitun which a shibh fi’l. The fi’l with its muta’alliq becomes jumlah fi’liyyaah which then is a khabr. Mubtada and khabr combined form jumlah ismiyyah khabriyyah

Explanation –

Gatherings are enjoined with trust and so it must be upheld even if it not explicitly requested. If you are in a private gathering or meeting, confidentiality and trust is automatically implied. There is no need to say, ‘Do not spread what we have discussed’ as that should be assumed by default. Unless there is actual harm to someone in keeping the secret, one should not leak or spread the content of a meeting or gathering without permission. A gathering need not necessarily be physical rather private messages between individuals or within groups will also be considered a trust and should kept confidential.

Zad #3: الدعاء مخ العبادة

Dua is the essence of worship

By Muhammad Saifur Rahman Nawhami – 7 Jumada II 1438 | 6 March 2017

الدعاء مخ العبادة

Trans: Dua is the essence of worship

Vocabulary –

Dua (ن) Lit. To ask, supplicate, call.

Mukhkh pl. Mikhakh (ن). Lit. marrow, brain, core, essence.

Ibadah (ن) Lit. To worship.

Tarkib –

Dua is mubtada. Mukhkh is mudhaf and Ibadah is mudhaf ilayhi. Mudhaf and mudhaf ilayhi combined becomes khabr. Mubtada and khabr combined becomes jumlah ismiyyah khabriyyah.

Explanation – 

Dua is an ibadah1. Dua is a great ibadah2. Dua is the essence of ibadah3. Do not assume that dua is wasted if is unanswered rather Allah Almighty rewards on the mere act of asking for it is ibadah. He Almighty does not waste any dua; He grant the dua or give recompense in the hereafter. In doing dua we humble our self to Allah, forsake others and seek His grace; this is the essence of ibadah. The example of person who does not dua is like a person who has done hard labour, then was paid but refuses to benefit from that pay. Allah Almighty says, ‘Ask and I will answer’4. So do dua, it in essence is worship.

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1. روي الامام أبو داود في سننه أن رسول الله صلي الله عليه و سلم قال الدعاء هو العبادة و سنده صحيح
2. روي الحاكم في مستدركه عن ابن عباس رضي الله عنهما أنه قال الدعاء افضل العبادة. صححه الحاكم و وافق عليه الامام الذهبي و قيل هو موقوف علي قول ابن عباس
3. روي الامام الترمذي الدعاء مخ العبادة و تكلم علي سنده لان فيه ابن لهيعة و هو سيء الحفظ
4. و في سورة الغافر (60) و قال ربكم ادعني استجب لكم

Zad #2: الدين النصيحة

The din is fully wanting good for others.

By Muhammad Saifur Rahman Nawhami – 5 Jumada II 1438 | 4 March 2017

الدين النصيحة

Trans: The din is fully wanting good for others

Vocabulary

Din (دين) pl. adyan means religion. This should not be confused with dayn (دين) pl. duyun which means debt.

Nasihat (نصيحة) pl. nasa’ih means to want good for others or calling to good in advice. It can also mean sincerity

Tarkib –

Din is mubtada and nasihah is khabr. Mubtada and khabr combined forms jumlah ismiyyah khabriyyah.

Note! Although khabr is usually nakirah, in this case it is ma’rifah . The benefit of khabr being ma’rifah is that it creates emphasis. Hence, the translation would be ‘the din is fully wanting good’ rather than simply ‘the din is wanting good’

Explanation – 

Being muslim demands one focuses on the rights of others. So one should be pure in their faith to Allah Almighty and in fulfilling His commandment one should be free of ulterior worldly gains. The same should be with the Prophet of Allah (peace be upon him). Furthermore, one should be sincere in their approach to fellow Muslims and the general populace. When any deed is done for another or advice given, it should be in earnest. In short, love for them what you would love for yourself.

This hadith is very comprehensive (jawami’ kalim) and has so many facets. It covers a wide array of subjects from sincerity, love, loyalty, kindness, honesty to jealousy, backbiting, cursing and much, much more.

See Sahih Muslim (ch kitab al-Iman) with Imam Nawawi’s commentary for further details.