Introduction to Compound Words

From:

Lisaanul Arab under the letter haa ح

http://baheth.info/

وقال الليث: قلت للخليل: ما مثل هذا من الكلام أَن يجمع بين كلمتين فتصير منهما كلمة؟ قال: قول العرب عبد شمس وعبد قيس، عبد كلمة وشمس كلمة؛ فيقولون: تَعَبْشَمَ الرجل وتَعَبْقَسَ، ورجل عَبْشَمِيٌّ وعَبْقَسِيٌّ. وروي عن الفراء أَنه قال: لم نسمع بأَسماءِ بنيت من أَفعال إِلاَّ هذه الأَحرف: البسملة والسبحلة والهيللة والحوقلة؛ أَراد أَنه يقال: بسمل إِذا قال: بسم الله، وحوقل إِذا قال: لا حول ولا قوَّة إِلا بالله، وحمدل إِذا قال: الحمد لله،

وجَعْفَلَ جَعْفَلَةً من جُعِلْتُ فداءك، والحَيْعَلَةُ من حيّ على الصلاة. قال أَبو العباس: هذه الثلاثة أَحرف أَعني حَمْدَلَ وجَعْفَلَ وحَيْعَلَ عن غير الفراء؛ وقال ابن الأَنباري: فلان يُبَرْقِل علينا، ودَعْنا من التَّبَرْقُلِ، وهو أَن يقول ولا يفعل، ويَعِدَ ولا يُنْجز، أُخذ من البَرْقِ والقَوْل

Al-Laith said: I said to Al-Khaleel : ‘What is an example of this when two words are combined to make one word?’  He said: ‘The saying of the Arabs –

Abdu Shams عبد شمس

¹and Abd Qays  عبد قيس

Abd (servant) is one word and Shams (sun) is one word

So they say

   تَعَبْشَمَ الرجل The man worshiped the sun

And تَعَبْقَسَ

And the noun form of the verb is

عَبْشَمِيٌّ sun worshiper

And عَبْقَسِيٌّ

It is narrated from Al-Furaa that he said:  “We haven’t heard of (compound) words built from verbs except for the following

  البسملة والسبحلة² والهيللة³ والحوقلة^4″

What he meant was

 بَسْمَلَ⁵

which means to say Bismillah⁶

And حَوْقَلَ

⁷‘which is to say ‘laa hawla wa la quwwata illaa billah

And حَمْدَلَ

which is to say Alhamdulillah⁸

And the verb Ja’fala⁹ whose masdar is Ja’falah¹⁰ is from

جُعِلْتُ فِدَاءكَ  I was made ransom for you¹¹

And the masdar Hay’alah¹²  from

Which means to say: Come to the Prayer  حَيَّ عَلَى الصَّلَاة

Abul-Abbaas said: These three wordings – I mean

حَمْدَلَ وجَعْفَلَ وحَيْعَلَ

are from other than Al-Furaa

Lastly Lisaanul Arab says¹³ that Ibn al-Anbaaree mentioned the word

بَرْقَلَ يُبَرْقِلُ

which is to promise something and not fulfill that promise, or that a person says something but doesn’t do it

Al Qamoos al Muheet¹⁴ mentions that barqala means to lie.  Lisaan ul Arab¹⁵ also mentions this definition in one place.  In another place, Lisaanul Arab  mentions the following

منه قولهم: لا تُبَرْقِل علينا؛ والبَرْقَلة: كلام لا يَتْبَعه فعل،

مأْخوذ من البَرْق الذي لا مطر معه

From it is their saying: Don’t lie to us.  And Barqalah¹⁶ means: speech not followed by  actions. Taken from the lightning which has no rain with it¹⁷

1Qays is a family name

2From the verb سَبْحَلَ which is to say “God is perfect and free from all deficiencies and defects” – سُبْحَانُ اللهِ

3From the verb هَيْلَلَ which is to say “No one deserves to be worshiped except for God” –

لا إلهَ إلّا الله

4These are all masdars

5Whose masdar is بَسْمَلَة

6With the Name of God – بِسْمِ اللهِ

7There is neither might nor power except with God –  لا حَوْلَ ولا قُوَّةَ إلّا بِاللهِ  

8All the praise and thanks are only for God – الحَمْدُ لِلَّهِ

9جَعْفَلَ

10جَعْفَلَة

11In الصحاح في اللغة under  فدى it mentions:

ويقال: فَداهُ وفاداهُ إذا أعطى فداءه فأنقذه وفداه بنفسه.

And it is said: ‘he sacrificed for him’ when he gave himself as someone else’s ransom – so that he saved   him and sacrificed himself for him

12حَيْعَلَة which is the masdar for the verb حَىْعَلَ

13Summarily, not verbatim

14Http://baheth.info

15Http://baheth.info

16بَرْقَلَة The masdar for برقل

17برقل is formed from بَرْق – lightning, and قَوْل – speech

How to make an intransitive verb transitive

 

Download the file from here: Changing intransitive verbs to transitive

 

 

Whoever dies worshiping others along with God

Abdullah ibn Mas’ood narrated that the Prophet (sallallahu alayhe wa sallam) said:

 

 

مَنْ مَاتَ يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ النَّارَ

 

 

“Whoever dies worshiping someone or something along with Allah (God, The Creator) will enter the Fire”

 

 

وَقُلْتُ أَنَا: مَنْ مَاتَ لا يُشْرِكُ بِاللهِ شَيْئًا دَخَلَ الجَنَّة

 

 

And I (Abdullah ibn Masood) then said: “Whoever dies not worshiping others along with Allah (i.e. worshiping Him alone as a Muslim) will enter the Paradise”

 

 

(Translator’s Note – the Prophet Muhammad – sallallahu alayhe wa sallam – gave his tacit approval to this statement by not correcting it)

 

 

Collected by Imam al Bukhari in his Saheeh

 ( صحيح البخاري )

 

Find a hadeeth and its grading:

http://www.dorar.net/enc/hadith

Whoever hangs a charm…

‘Uqbah bin ‘Aamir narrated that the Prophet Muhammad (sallallahu alayhe wa sallam) said,

 

مَنْ عَلَّقَ تَمِيمَةً فَقَدْ أَشْرَكَ

 

“Whoever hangs a charm has indeed committed polytheism”

 

Collected by Shaikh Albaanee in Saheeh al Jaami’.  He graded it Saheeh.

 

Find a hadeeth and its grading:

http://www.dorar.net/enc/hadith

Adjectives 2

http://www.almiftaah.net/index.php?option=com_docman&task=cat_view&gid=141&Itemid=11

 

 

Riddles

View this document on Scribd

Whoever swears by other than Allah (God)

Ibn Umar – radiallahu anhu – heard a man swearing by the Ka’bah so he said to him,

 ‘Indeed I heard the Messenger of Allah – sallallahu alayhe wa sallam – saying:

مَنْ حَلَفَ بِغَيْرِ اللهِ فَقَدْ أَشْرَكَ

‘Whoever swears by other than Allah (God) has indeed committed polytheism’

Shaikh Albaanee declared it Saheeh in Saheeh Abee Dawood

https://sughayyirah.wordpress.com/2012/12/26/swearing-by-other-than-allah-shaikh-bin-baz/

Find a hadeeth and its grading: http://www.dorar.net/enc/hadith

The Two Types of Magic

From: http://www.bakkah.net/articles/islam-magic-magicians.htm

The Islamic Ruling on Magic and Magicians Shaykh Saalih al-Fawzaan Source: Things that Nullify One’s Islam (p.47-50) [1]

[ In the Name of Allah, the All-Merciful… ]

The seventh one: Magic, like as-sarf and al-‘atf [2], whoever practices it or is pleased with it has disbelieved. [3]

The seventh kind of apostasy is magic, the practice of magicians. It is two types: genuine and illusionary.

The first type, genuine magic, consists of the magician blowing on tied knots, murmuring phrases and words over them, seeking assistance from the devils within these words, the hanging of charms, and writing the names of devils on talismans. This is what genuine magic is, and it is something that has an effect on the targeted person, either by him being killed, becoming sick, or his mind being affected.

The second type, illusionary magic, is when things are manipulated in a way that causes someone to think that what he sees is actually that way, while it is not true. A man is made to think that the magician has done the following things:

* He turned a rock turned into an animal;

* He killed someone and then brought him back to life, by cutting his head off and then replacing it;

* He pulled a car along by his hair or teeth;

* A car ran him over and did not harm him;

* He entered into a fire;

* He ate fire;

* He stabbed himself with some piece of iron;

* He stabbed himself in the eye with an iron skewer;

* Or that he ate a piece of glass.

All of these are kinds of fake tricks that have no truth in them, and they are like the magic of Fir’awn’s magicians. Allah, the Most High, has said:

“He (Moosaa) was made to believe from their magic that they (the magicians’ sticks) were (snakes) moving about.” [4]

And Allah, the Most High, has said:

“They put magic on the eyes of the people and sought to frighten them.” [5]

This is illusionary magic [6]. They call it al-qamrah, a trick that the magician does to the people’s eyes. When the qamrah wears off, things return to their normal states.

Magic is disbelief, and the proof is the statement of Allah, the Most High:

“However, the devils disbelieved, teaching the people magic.” [7]

Both learning and teaching magic are disbelief in Allah, the Mighty and Majestic. It is also one of the kinds of apostasy. The magician is an apostate. If he was first a believer and then practiced magic, then he has apostated from the Religion of Islam [8]. He is to be killed without requesting him to repent according to some of the scholars, since if he repented openly, he is known as a person who deceives the people, and the knowledge of magic would still remain in his heart even after he has repented.

The proof is His Statement: “And they (the two who taught magic) did not teach anyone before first saying, ‘We are merely a tribulation, so do not disbelieve.’ “[7]

Allah the Majestic and Exalted sent down two angels from the heavens, teaching the people magic, as a trial and a test for the people [9]. When they came to those who desired to learn magic, they advised them, saying to them:

“We are merely a tribulation, so do not disbelieve.” [7]

Meaning: “Do not learn magic.” So this proves that learning magic is disbelief.

This article was taken from BAKKAHnet (www.bakkah.net)

FOOTNOTES

[1] From the TROID publication: Things that Nullify One’s Islam by Shaykh al-Islam Muhammad ibn ‘Abdil-Wahhaab, explained by Shaykh Saalih al-Fawzaan. Click here for information about ordering the book.

[2] As-sarf and al-‘atf: Two different types of magic that involve turning people against each other (as-sarf) and causing them to love each other (al-‘atf)

[3] The words in the box are from Shaykh al-Islam Muhammad ibn ‘Abdil-Wahhaab, and what follows is Shaykh Saalih al-Fawzaan’s explanation.

[4] A translation of the meaning of Soorah Taa-Haa (20):66

[5] A translation of the meaning of Soorah al-A’raaf (7):116

[6] Even illusionary magic can be considered disbelief in Allah. Shaykh Saalih al-Fawzaan, may Allaah preserve him, says in his book, Duroos fee Sharh Nawaaqidh al-Islam (p.146-147):

Jundub ibn Ka’b, the Companion, killed a magician in the presence of one of the governors of Banee Umayyah. He came and found the magician playing games in front of the governor, pretending to kill a person and then bring him back to life by cutting off his head and then replacing it. This is a kind of illusionary magic. He was trying to convince the people that he was killing him and then putting his head back upon his shoulders. He did not actually do anything, he was only tricking the people with an illusion. So Jundub went up to him and struck him with his sword until he chopped his head off, and said, “If he was truthful, then let him bring himself back to life.”

Translator’s note: Ibn ‘Abdil-Barr (may Allaah have Mercy on him) mentioned that the governor was al-Waleed ibn ‘Uqbah (may Allaah be pleased with him), and that he arrested Jundub for this action and wrote to the khaleefah ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) about what happened. ‘Uthmaan then ordered him to be released and he was. (Alistee’aab, p.113)

[7] A translation of the meaning of Soorah al-Baqarah (2):102

[8] Shaykh Saalih discusses the impermissibility of using magic to cure magic and refutes the claim that Shaykh Ibn Baaz (may Allah have Mercy on him) allowed it. See: Question #32 in Appendix I: Questions and Answers (of the published version).

[9] Shaykh Saalih was asked, “How is it that the angels taught magic when teaching magic is a form of disbelief?” For his answer, refer to Question #31 in Appendix I: Questions and Answers (of the published version).

TEST YOUR UNDERSTANDING

What are the two types of magic? Give examples of each.

According to some scholars, why is the magician to be killed without being given a chance to repent?

What is a qamrah? And is it considered an act of disbelief?

RELATED ARTICLES

The Importance of Tawheed and the Evil Result of Neglecting it

Mockery of the Religion is Disbelief

ARTICLES BY THE SAME AUTHOR

http://www.fawzan.co.uk (EL)

Lessons from the Noble Quran

The devil didn’t make you do it

From: http://mtws.posterous.com/the-devil-didnt-make-you-do-it

 

Question: May Allah reward you. The questioner says: Is it legislated to curse satan or to seek refuge from him?

Shaykh Fawzan: Seeking refuge from him, yes this is desired.

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ

If a suggestion from satan assails you, seek refuge with Allah [God] (7:200)

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

When you read the Quran, seek Allah’s protection from satan the rejected one. (16:98)

Therefore seeking refuge with Allah from satan is desired. As for cursing, cursing satan, this is a foregone conclusion. Satan is cursed; you are not going to add anything to that. And if you disobey Allah do not blame satan, blame yourself my brother. Repent to Allah and blame yourself. Satan is a test; but you should blame yourself. Repent to Allah and seek forgiveness from your Lord the Mighty and Majestic. Satan did not force you to do this, you have a choice; he did not force you. You obeyed him without being forced to do so.

وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ

I had no authority over you except to call you, and you listened to me: then do not blame me, but blame your own souls. (14:22)

Translated by Rasheed ibn Estes Barbee

 

Also see: http://shayaateen.wordpress.com/2012/05/30/the-devil-didnt-make-you-do-it-shaykh-fawzan/ (this contains Shaikh Fawzaan’s speech)

Meaning of Dhikr

Shaikh Saalih Aalush Shaikh explained the meaning of “dhikr” (remembrance) thusly:

 

ما معنى ذكر الله ؟ هل هو التسبيح والتهليل والتحميد فقط ؟ الجواب : لا ، فذكر الله عامٌّ في كل ما يذكرك بالله ، كما جاء في صفة أولياء الله أنهم إذا رُؤوا ذُكِر الله . يعني إذا رأيتهم ذكرت الله بالقول ، ذكرت الله بالعمل ، ذكرت الله بالعلم ، هذه صفة الصادقين إذا رؤوا ذُكر الله ، ليس في رؤيتهم ذكر للدنيا ، إنما هو ذكر لله – جل وعلا – فذكر الله يعم أنواع العبادات ، كل العبادات القولية والعملية ، عبادات القلوب أو عبادات اللسان والجوارح كلها ذكر لله – جل وعلا – ، تلاوة القرآن ذكر لله – جل وعلا – قال تعالى ( إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ ) (الحجر:9) وقال ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلونَ ) (الزخرف:44) على أحد وجهي التفسير . كل نوع من أنواع العبادة ذِكْرٌ ، إذًا اذكر الله بجميع أنواع العبادات

 

What is the meaning of dhikr of Allah (God)?  Is it saying “Subhaan Allah¹”, “Laa ilaaha illallah²”, and “Alhamdulillah³” only?  The answer is no.  Dhikr of Allah is general for everything that makes you remember Allah, as comes in the description of the Awliyaa of Allah  – that when they are seen, Allah is remembered. Meaning – when you see them, you remember Allah in speech, action, and knowledge.  This is a description of the truthful – when they are seen, Allah is remembered.  There is not remembrance  of the worldly life  from seeing them.  There is only remembrance of Allah – Exalted and Lofty is He.

So dhikr of Allah generally includes all types of worship.  All types of worship from speech, actions, actions of the heart, the tongue, and the limbs- all of that is dhikr of Allah – Exalted and Lofty is He.  Reciting the Quran is dhikr of Allah – Exalted and Lofty is He.  He, The Most High, said (translated): ‘Indeed We have sent down the Dhikr (i.e. the Quran) and indeed We will preserve it’⁴ (15:9) and He said (translated): ‘And indeed it is a dhikr (reminder) for you and for your people and you will be questioned (about it).’ 43:44

 

From: http://salehalshaikh.com/wp2/?p=526

 

1God is Perfect and Free from all deficiencies and defects

2None deserves to be worshiped except for God alone

3God alone deserves all the praise and thanks

4This is a proof the Quran has been unchanged in 1400 years since its revelation and that it will continue to remain unchanged as Allah (God) has Himself promised to preserve it.  The preservation of the previous Books (the Tawrah revealed to Moses, the Injeel revealed to Jesus son of Mary, etc) was entrusted to men, and they failed in that, see these verses: 5:44, 2:75,79