عاليهم ثياب سندس خضر واستبرق وحلوا اساور من فضة وسقاهم ربهم شرابا طهورا

عَـٰلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوٓا۟ أَسَاوِرَ مِن فِضَّةٍ وَسَقَىٰهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

I love to search the lexical origins of the words. so I'd choose a random  word and look into its origin and changes it had gone through over the course of time. today my interest was 'ثیاب' which is plural of 'ثوب' (Thawb) often used in Qur'an and Arabic language in the meaning of clothes. And I came across something fascinating, the word has a magnetic origin. 

The real meaning of 'Thawb' and its linguistic concept is to return and refer back. Similarly , clothes are called 'Thawb' because in ancient times, it was the practice that cloth makers would take thread from a person and then return the cloth made from it back to him. So, it was his own thread that would come back to him in the form of clothes. That's why it was called 'Thawb.' Then its usage became common and every piece of clothing started to be called 'Thawb,' as often happens in the Arabic language.

And this took me to the ayah 21 of Surah Al-insan  where Allah SWT describes the magnificent attire and luxurious lifestyle of virtuous people. the same theme occurs in Surah Al-Kahf verse 31. there is a discussion on the attire and other luxuries the people of Jannah would rejoice(May Allah enter us among them). this discussion is actually a testimony of their efforts, this is the metaphor used for their efforts because in the ayah 30 of Surah Al-Kahf, Allah SWT describes that not a single effort is gonna be overlooked, Allah will not allow any of their efforts to be lost. 

Now let's come to the lexical origin of the word and draw a parallel between the Quranic maxim and the linguistic concept. the thread for the attire of the people of Jannah was manufactured in this world (their righteous deeds) then it was shipped to the next world for weaving the clothes which was returned to them as final product(Reward). 

So every one of us is the sole owner and manager of this factory, we have to look at all the tasks ourselves, the quality of our attire depends on the quality of the thread which we produce. to get the magnificence weaved into our attire we would have to be watchful and vigilant of the production process. 

And what's even absorbing is that it doesn't depend on the amount of production but the quality instead. the resources varies among humanity ( the life span, family, environment) what actually matters is how WELL we utilize those resources  not how LONG we put them in use because in the end it's quality that matters not quantity. 

Let's start the production process for thread today. let's race to reach the  people of magnificence and people of luxury in Jannah. May Allah make this task easy for us all, and enlist us among those who He has described with great passion and love in His book. Ameen

JUZ 29
RAMADHAN WILL LEAVE US BUT MAY WE NEVER  LEAVE RAMADHAN
Let those who worship Ramadhan know that Ramadhan will leave  
But  for those who worship Allah, they know that Allah is The Ever-Living.

JUZ 29 closes Ramadhan with the call for da'wah.
Juz 29 gives a checklist on how to spread The Quran as 'Hudan linnaas'; a Guide for all humanity.

Al Mulk : is reiterating our responsibility to spread the Quran far and wide, even with one ayah.
Al Qalam ayat 14 : tells us that da'wah with the best actions emanating from the best akhlak is way better than a thousand words.
Al Haqqah ayat 44-47 : deals with the integrity of person doing da'wah (da’ie) and the content of the da'wah
Nuh : inspiring the high standard for patience in da'wah
Al Jin : puts the stress on sound knowledge and good listening skills to have maximum input for da'wah
Al Muzzammil : stresses on the night worship when the Quran hits the heart of the da'ie before he goes out to touch others’ hearts 
Al Muddaththir : talks of character building for the da'ie to be out of his comfort zone and to avoid bad character
Al Qiyamah : pushes for the commitment to learn from teachers and to source  expert transmission of knowledge (talaqqi) from a mentor
Al Insan : tells us of the ultimate motivation for the da'ie is his eventual meeting with Allah SWT in the paradise of Zanjabila where Allah SWT will appreciate him for his services
Al-Mursalat Ayat 4-5 : likens the da'ie to  raindrops that fall slowly and gently rejuvenating the dead earth

Barakallaahu fikum.

#JUZ29 #Ramadhan

Thank you Ustaz Syaari for your sharing of knowledge.  

So important is the concept of 'happiness' in our lives that many people – even dating back to the days of the Greek philosophers – considered its pursuit to be the very purpose of existence.

Indeed, the Qur'an itself speaks of happiness as being one of the rewards of those whom Allah chooses to admit to Paradise. He says of the martyrs in Aal-'Imraan, verse 170,

فَرِحِينَ بِمَا آَتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
They rejoice in what Allah has bestowed upon them of His Bounty

And of the reward of the pious believers [al-Insaan, verse 11],

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
So, Allah saved them from the evil of that Day and gave them a light of beauty and joy.

What becomes immediately apparent upon reading the Arabic text (but once again obscured in the translation) is that two very different words have been used to convey the idea of happiness: فَرِحِينَ fariheena, which is conjugated from the noun فَرَح farah, and سُرُور suroor, and this is prevalent throughout the Qur'an. This is because there are two very different types of happiness being referred to.

فَرَح farah generally refers to transitory delights or pleasures, as is the case in bodily or worldly pleasure. For this reason, most times that فَرَح farah appears in the Qur'an, it is being censured, as in the story of Qarun [al-Qasas, verse 76],

إِنَّ اللهَ لا يُحِبُّ الَفِرحِينَ
Indeed, Allaah does not like the fariheen

But when the source of the farah is specified in the Qur'an, as in the verse from Aal-'Imraan mentioned above, the meaning becomes restricted (muqayyad) and it is no longer censured.

But perhaps a greater distinction between the two lies in the manifestation of the happiness. Whereas the expression of farah is external and with clear outward signs, suroor refers to the expansion of one's heart with delight or pleasure wherein is quiet or tranquility, and as such it has no external sign. This is indicated by the root from which the word stems – س ر seen raa' - the same root as the word سرّ sirr, or secret. So suroor is a secret happiness, known to one's heart but not always seen by others, as Ibn 'Abbas said in reference to the above verse from al-Insaan, 'The نضرة nadrah is on their faces, and the سرور suroor is in their hearts.'

Such distinctions exemplify yet another example in which the translation fails and the original prevails

#arabicgems