June 2011

Abu Dharr said:

The Messenger of Allaah (‘alayhi ssalaatu wasallam) did not even leave a bird flapping its wings in the sky, except that he mentioned to us some knowledge regarding it.”

Reported by Ahmad (5/153), at-Tayaalasee (no. 479) and at-Tabaranee in Al-Kabeer (no. 1647). Its chain of narration is authentic.

Ibn Shawdhab said:

Verily, it is from the bounty of Allaah upon a youth that when he devotes himself to worship, he befriends a person of the Sunnah who carries him upon it.”

Al-Laalikaa’ee in Sharh Usool ul-I’tiqaad (no.30)

‘Aasim al-Ahwal reports that Abul-Aaliyah said:

Learn Islaam, then when you have learnt Islaam, do not turn away from it to the right or to the left. But be upon the straight path and be upon the Sunnah of your Prophet and that which his companions were upon. . . And beware of these innovations, because they cause enmity and hatred amongst you, but stick to the original state of affairs which was there before they divided.”

‘Aasim said: “I narrated this to Hassan Al-Basree so he said:

He has given you sincere advice, and has told you the truth.

  • Abridged from: Ibn Battah in Al-Ibaanah (no. 136) and Al-Aajuuree in Ash-Sharee’ah (p.24)

Abdullaah ibn Mas’uud said:

“O people, verily you will invent new things and new things will be invented for you, so when you see an innovation, then you must return to the first affair.”

Ad-Daarimee (no. 174)

Ibn ul-Qayyim (rahimahullaah):

The noble woman prefers hunger rather than immorality. Resort to no one but your Lord, for resorting to others is a disgrace.”

Al-Fawaa’id, p77.


•  Teacher •

noun / mudarris / • pl. ûn teacher (general); instructor; teacher at a higher school; (Eg.) lecturer

root • درس


Arabic is relatively straightforward when it comes to tenses. Some languages have many tenses and are very specific about the time of an action and whether or not the action has been completed. Arabic grammar is vague about time and there are only two basic tenses:

  • The past (or perfect) الماضي
  • The present (or imperfectالمضارع

The Past

In a simple regular verb, the basic past tense will look like this:

كَتَبَ (kataba): (he) wrote

شَرِبَ (shariba): (he) drank

حَملَ (Hamala): (he) carried

The three root letters are all followed by a vowel. In most cases this is all fatHas (kataba/Hamala), but sometimes the second vowel is a KaSra (shariba). (In rare cases, the second vowel is a Damma (u), but you can ignore these verbs since you are not likely to see or use them.)

If we take off the final vowel, this هُوَ (“he”/“it”) part of the verb (third person masculine singular) becomes the base, or stem of the past tense. Different endings can be added to this past stem depending on who is carrying out the action (the subject of the verb). So, كَتَبَ (kataba) is “he wrote” and كَتَب (katab) is the past stem. If we add the ending تُ (tu) to the stem, it becomes كَتَبْتُ (katabtu) – “I wrote”; if we add نَا (naa), it becomes كَتَبْنَا (katabnaa) – “we wrote,” etc. Here is a table showing all the endings for the past tense:

singular                                         ending                                                     example

أنا     I                                                   تُ  (tu)                                                    (katabtu) كَتَبْتُ

أَنْتَ you (masc.*)                             تَ (ta)                                                          كَتَبْتَ (katabta)

أَنْتِ you (fem.*)                                تِ (ti)                                                          كَتَبْتِ (katabti)

هُوَ he/it                                               _َ (a)                                                          كَتَبَ (kataba)

هِيَ she/it                                          ـَتْ (at)                                                            كَتَبَتْ (katabat)


نَحْنُ we                                                   نَا (naa)                                                     كَتَبْنَا (katabnaa)

أَنْتُمْ you (masc. pl)                             تُمْ (tum)                                                    كَتَبْتُمْ (katabtum)

أَنْتُنَّ you (fem. pl)                               تُنَّ (tunna)                                              كَتَبْتُنَّ (katabtunna)

هُمَ they (masc.)                                 ـُوا** (uu)                                                 كَتَبُوا (katabuu)

هُنَّ they (fem.)                                   نَ (na)                                                         كَتَبْنَ (katabna)

**An extra alif (ا) is written after the waaw (و) but is silent.

Note that you will not meet or need the feminine plurals as often as the masculine plurals. This is because you only use the feminine plural if all the people in a group are female. If the group is mixed male and female, the masculine is used. Therefore, this form is the most important to learn and become familiar with in the first place. There are also different endings for two people (the dual). To make it easier to absorb the basics first, an explanation of the dual and its associated verb endings has been separated.

You do not have to use the personal pronouns (he, she, etc.) before the verb as you do in English. If you see an Arabic sentence like this:

كَتَبَت رِسالة لأُمِّهَا

(She) wrote a letter to her mother.

you can tell it is “she” because of the ending of the verb (katabat). The sentence could be more specific and say exactly who wrote the letter (the subject of the verb). Then you would see:

كَتَبَت فاطمة رِسالة لأُمِّهَا

Faatimah wrote a letter to her mother.

Notice that in written Arabic the subject (Faatimah) usually comes after the verb (wrote).

  • Transcribed from: Arabic Verbs & Essentials of Grammar | Jane Wightwick, Mahmoud Gaafar

To be continued inshaaAllaah..

Hassan Al-Basree (rahimahullaah) was asked:

“O Abu Sa’eed! What should we do? We sit with people who bring fear to our hearts, so much so, that our hearts would almost fly away in fright.”

He answered them by saying, “By Allaah! It is better for you to associate with those who bring fear to you, so that you may gain safety, than to associate with people who make you feel safe, for you might earn fear in this case.”

When the mannerism of those who have wara’ (fear of Allaah) was mentioned, Imaam Ahmad bin Hanbal (rahimahullaah) said:

I ask Allaah not to despise us! Where are we compared to these (righteous) people?


Siyaar ‘Alaamin-Nubalaa, vol. 11, p226

Imaam Al-Barbahaaree (rahimahullaah) said:

“And whenever you hear a man vilify the Aathaar or rejects the Aathaar or desire other than the Aathaar, then accuse him (of his Islaam) and do not have (any) doubt that he is a person of Hawaa (desires) and a mubtadee’ (innovator).”

Sharhus-Sunnah, p51

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