LESSON FOR BLOG TALK RADIO

WAQFE NAU CLASS APRIL. 13, 2013

(Week 1 of 1st six monthly syllabus Age Group 10-14)

Extract from Hadhur’s aba Friday Sermon delivered on April 12, 2013; on importance of Elections.

The Promised Messiah (on whom be peace) elucidates the matter of fulfilling covenants:

‘Allah the Exalted has stated in this noble verse: ‘And who are watchful of their trusts and their covenants’

(23:9) “those who do not only possess the excellence of overcoming the base desires of Nafse Ammarah (self that incites to evil) and have thus triumphed over its passions. Rather, they try as far as possible to be mindful of every aspect of all trusts and all covenants of God and His creation and try to tread the intricate paths of Taqwa. They stay on this course as much as their strength allows…The word ‘Ra’oon’ (covenants) in the verse…is spoken in the Arabic idiom when a person follow intricate paths in any matter in accordance to his strength and wishes to fulfill its every minute detail and does not wish to leave out any aspect. Thus, the verse signifies that believers … tread fine paths of Taqwa to the best of the abilities they have and do not wish to leave out any aspect which relates to trusts and covenants and they regard making concession to everyone. They do not derive joy in broadly considering themselves truthful and honest, in fact they are fearful lest they privately commit any breach of trust. They continue to reflect as best as they can on all their matters lest they have any inner defect or flaw…this is Taqwa.”

INTRODUCTION OF COURSES FOR AGE GROUPS 10 – 13 YEARS Age Group 10-11

QUR’N E HAKIM : verses to memorize Sura Baqra 1-4 Trans

PRAYERS : when start eating and finish

Ahadith e Nabwisaw : memorize with translation. POEM : Kabhi Nusrat Nahi Milti Dare Moula se Gandon ko

Asmaul Husna : Rabbul A’alameen Etiquette : Mosque, salat

Biography : Holy Prophet Childhood Life

Age Group 11-12

QUR’N E HAKIM : verses to memorize Sura Baqra 1-4 Trans

PRAYERS : entering and exiting the home

Ahadith e Nabwisaw : memorize with translation. POEM : Ham Ahmadi bache hain kuch kar ke dekha denge.

Asmaul Husna : Al Ghafoor Etiquette : Biography : Study the life of the Holy Prophetsa before prophet hood Age Group 12-13 QUR’N E HAKIM : Learn the translation of the first half of Al-Baqarah (Ruku 1 & 2 in 1st month)

Memorize: Ali ‘Imran v. 26 to 28

PRAYERS : beginning and at the end of a journey

Ahadith e Nabwisaw : memorize with translation. POEM : Main apne peyaron ki nisbat…

Asmaul Husna : Al Aziz Etiquette : Learn etiquette from the Friday Sermon of Khalifae Rabae 02.10.89. Biography : Study our Master Hazrat Muhammad’

saw life in Mecca (before Hijra).

Age Group 13-14 QUR’N E HAKIM : Learn the translation of the first two parts of the Holy Qur’an (1st Ruba of Part 1) Memorize the following: Al-Lahab

PRAYERS : Memorize prayer for Sajdah-e-Tilawat

Ahadith e Nabwisaw : memorize with translation.

Asmaul Husna : Al Khakiq ; Al Bari POEM : Woh Peshwa hamara, Jis se hay nor sara. Biography : Seerat e Rasool e Karimsaw. Names of Rasoolullahsaw in Holy Qur’an.

ب أ ٱلهلل ب يب ٱلهلل ي ـ ب ب ع وع ب ٱهلل

[1:1] In the name of Allah, the Gracious, the Merciful.

۔ ابر ابر رمح رکےن واال ےہ (اور) اہلل ےک انم ےک اسھت وج ےب ااہتن رمح رکےن واال، نب امےگن دےنی واال [1:1]

[1:2] All praise belongs to Allah, Lord of all the worlds,

ےہ[ 1:2]۔امتم دمح اہلل یہ ےک ےئل ےہ وج امتم اہجونں اکرب

[1:3] The Gracious, the Merciful,

ابر ابر رمح رکےن واال ےہ (اور)۔ ےب ااہتن رمح رکےن واال، نب امےگن دےنی واال [ 1:3]

[1:4] Master of the Day of Judgment.

۔ زجا زسا ےک دن اک امکل ےہ[ 1:4]

[1:5] Thee alone do we worship and Thee alone do we implore for help.

ریتی یہ مہ ابعدت رکےت ںیہ اور یھجت ےس مہ دمد اچےتہ ںیہ[1:5]

[1:6] Guide us in the right path —

ںیمہ دیسےھ راہتس رپ الچ۔ [ 1:6]

[1:7] The path of those on whom Thou hast bestowed Thy blessings, those who have not incurred Thy displeasure, and those who have not gone astray.

و ےن ااعنم ایک۔ نج رپ بضغ ںیہن ایک ایگ اور وج رمگاہ ںیہن وہےئ۔[ 1:7]

ان ولوگں ےک راہتس رپ نج رپ ت

ب with, (help and blessing), it also denotes; in swear, by, over, part of, from, at, all, in rest of.

اسيب Name

اٱهلل Allah: It is the proper name of Allah T‟ala comprising all the attributes of perfection.

In Taafseer e Kabir, Hazrat Muslehe Maoud rta has explained in length through various references of

Arabic scholars of Nahw that ALLAH is His original name and not derived from any other name

or word. It is a simple substantive, not derived and is never used as qualifying word. In the absence

of a parallel word in the English language, the original “Allah” has been retained throughout the Translation. ”Allah” according to the most correct of the opinions respecting it, is a proper name,

applied to the Being Who exists necessarily by Himself, comprising all the attributes of perfection,

the „al’ being inseparable from it.

حـ ب ;Root word is „Rahama’ : Rahman ;The most gracious, bestowing without labor or reward اٱلهلل

„Mercy comprehending the entire world‟. „Rahman’ is He Who shows mercy gratuitously and

extensively to all creation without regards to work or effort, is applicable to God only.

حب يب Al Raheem ; again the root word is Rahama; denotes the idea of repetition and giving liberal اٱلهلل

rewards to those who deserve it. The ever Merciful, not loser of genuine labor. Al Raheem is He

Who shows mercy in response to and a result of the actions of men but shows it liberally and

repeatedly.

اا All whole, each one

حدع Praise, Goodness, اا دع All and prime type of praises and goodness belongs to Allah

هللب Creator, Supporter, Protector 17] وقعل هللب ا حهع ا ك ا هلل انب صغبريا: and say, „My Lord,

have mercy on them even as they nourished me in my childhood.‟”

ااب Universe; worlds; creatures

ب ب Owner or Master; Dominion; Sovereignty; Kingship اٱ

اوااب واا ب .the kingdom of the heavens and the earth belongs to Allah alone [2:108] ٱ ع ع ع اٱلهلل

ب Time absolutely; Period; Present time; يع ب ب اٱ ب ا ب I call to witness the Day of أعقلب

Resurrection. [75:2]

اٱدهللب ب time for reckoning; Judgement; recompense or compensation or requital ;

ب هللاا I’yyaka Thee alone ; إبيا Iyya; is defined as noun of vague signification

noun to be used for caution ; to be on guard or to signify accusative case.

Ex. كع ن فع ا تد ع ن بٱ ب بن شاء وتنل ن ا تعللب Nay, but on Him alone [6:42] ل ب هللاهع تد ع ن ف كلب

will you call; then will He remove that which you call on Him to remove, if He please, and you will

forget what you associate with Him. [Al An’am]

عدع we worship ; Abada , means; rendered His total obedience; our head is bowed down on His

command, ready to serve Him, acted upon His instructions unconditionally, declared His

unparallel oneness and unity. (Aqrab) تا و نب بب هللا اٱكب ب آتانب He said, „I am [19:31] قاا بنهللب دع اٱهلل

a servant of Allah. He has given me the Book, and made me a Prophet‟.

لت ب ع from Iste’ana which means to seek help or request for the help and when add Iyyaka to

begin, means that particularly we seek help from thee, whereas others do not have the capacity to

offer this help.

اهدب ا from the word hada’; Ihden’a has got three meanings; to show the path ; to take someone to

a certain track; to lead from front and pace with someone right up to the destination. ع ا اا دع وقاٱـذا ي هدا ا لب هللذب ب اٱ هلل .And they shall say, „All praise belongs to Allah Who has guided us to this [7:44] ٱب

لاا ب لت ب ي ; Al Sira’t the path or way; road اٱلهلل لاا ع ذا صب وهع هـ عدع ي فا هللب و هللعكع بنهلل اٱهلل

[3:52] „Surely, Allah is my Lord and your Lord; so worship Him: this is the right path.‟ ”

لت ب ي is from Isteqauma, is spoken for a path which is straight, also defines a person who is ع

truthful.

أ From Ina’m means to give or bestow with blessings and is used for someone who has

conscious and understanding.

هبي ‘those on whom‟ غ ع ب derived from the root word „Ghadhaba’ and reflects the forcefulness to punish on

wrongdoings.

هللب اٱ derived from the root word ‘Dhalla’; means diverting from the right path, whether ضهلل

intentionally or unknowingly and even if it is minor fault or major flaw. It is in opposition of „Hadaya’ which means the guided or straight

LIFE OF MUHAMMAD saw – Allegations against Noble and Respectable Ancestry Here it is necessary to respond to another allegation which is levelled against the person of Hagaras by various prejudiced Christians. The accusation is that Hagaras was merely a slave-girl and that the actual

wife of Abrahamas was Sarahas, thus, the Holy Prophetsa is the descendant of a slave-girl. In relation to this accusation, the first aspect which should be kept in mind is that this allegation is levelled merely on the

foundation of malice and enmity. The same mouth, at the same time, cannot possibly level both these charges, namely that the Holy Prophetsa is not the descendant of Ishmaelas and that the Holy Prophetsa is the descendant of a slave-girl. For both these statements are completely in contradiction to one another.

However, since the purpose is to ensure that if one allegation does not hit its target the second should take its place, for this reason, the same breath seems to be exhaling both hot and cold air simultaneously.

However, the truth is that both these allegations are false and ineffectual. The ancestry of the Holy Prophetsa from the children of Ishmaelas has already been discussed previously. As far as the allegation related to Hagaras is concerned, its rebuttal is as follows: firstly, there is no conclusive evidence which can prove that Hagaras was a slave-girl. Generally the word „ اا يب ا ‟ has been

used in Arab transcripts for Hagaras, which means both „a slave-girl‟ as well as „a girl‟. However, even if it

is hypothetically accepted that Hagaras was once a slave, none can reject the fact that when Abrahamas took her into matrimonial tie, he kept her as his wife and not as a slave-girl. Furthermore, if to merely

remain in the bondage of slavery for a while is objectionable, then those who raise allegations should bear in mind that even Sarahas was not protected from this blemish. It is confirmed that upon the arrival of Abrahamas to Egypt, the Pharaoh took Sarahas away from Abrahamas and took her into his possession as a

slave. She was granted freedom after some time.1 Moreover, Josephas son of Jacobas, a noble ancestor of the Banū Isrā‟īl, was also made a slave and then sold in Egypt, where he spent a significant period of his

life. This is such an instance as is even known to

young school children. Hence, even if a portion of Hagar‟sas life was spent in the bondage of slavery, this cannot become a cause of reproach. In fact, there is no proof of the fact that Hagaras was a slave-girl at all. As a matter of fact, all that has been evidently established is that when the Pharaoh fell in awe of

Abrahamas and Sarahas, after his disgraceful action, not only did he release Sarahas, but also presented a noble and intelligent girl to Abrahamas and Sarahas and that girl was Hagaras. Furthermore, the Bible and Islāmic narrations both allude to the fact that the Pharaoh fell into immense awe of Abrahamas and

Sarahas as a result of their grandeur and spiritual power. Therefore, it would not be a surprising notion if Hagaras was among the close relatives of the Pharaoh, who was presented to Abrahamas and Sarahas, in reparation of the wrong committed by the Pharaoh against Sarahas. On account of this, perhaps she was

later declared a slave-girl. This is not a mere notion; rather, various ancient research scholars have presented this ideology as an established fact. A Jewish scholar by the name of Dubshalom writes in his

commentary of the Torah that Hagaras was the very daughter of the Pharaoh, whom he had presented to Sarahas upon witnessing her spiritual power.1

Therefore, the accusation of being a slave-girl is completely false and incorrect. However, hypothetically, even if it is proven that she was a slave, indeed, slavery in which an innocent individual is forcefully stripped of freedom and made a slave (as was the common custom of the time) cannot be the cause of

imperfection. If it is so, then not a single noble and free nation of the world can be held exempt from the blemish of slavery. The nation of the Banī Isrā‟īl itself was taken into the bondage of slavery for an

extended period of time, first in Egypt and then in Babylon.2 Nonetheless, on account of this, the prophets and kings of the Banī Isrā‟īl cannot be categorized as the sons of slaves. Moreover, no Israelite can be held

rightfully liable for taunt or reproach on account of Sarahas, who was temporarily imprisoned by the

Pharaoh, nor Josephas, who spent a significant portion of his life in the house of the Pharaoh as a slave. Memorize the following prayers – to say at the completion of Sala’t after Salaam

Allah! There is none to stop that which You bestow and there is none to give that which You withhold, and of

no benefit is the majesty of any noble against You.

Qaseedah 16 – 20

16. The mean-spirited people robbed their valuables, and ravaged their homes

But (due to the spiritual wealth they acquired) their faces glowed from the (sparkling) pearls of the Holy Quran.

17. They cleansed their hearts thoroughly (of all sins) and eagerly advanced

To benefit from (the wealth of) firm belief and faith.

18. They marched on, in their battles, following the advancing stride of the Holy Prophet

(And threw themselves) in the battlefield, like those (who are) driven, and inspired, by love.

19. So, the blood of these (brave) men, who were true and sincere in their love (and devotion)

Was spilled under the swords (of their enemies) as if (they were just) objects of sacrifice.

20. They came to you (O Holy Prophet) while they were robbed and deprived, like those (who are

spiritually) bare,

So you covered them with the drapes of faith.