outlets or exits of the arabic letters!

Full Version: The outlets or exits of the arabic letters!
IslamMessage > ENGLISH > Learning Arabic
Amira2003Jun 17 2003, 01:12 PM

In the name of Allah, Most Gracious, Most Merciful

To be able to recite the Quran correctly you need to pronounce each letter from its correct outlet otherwise you could be mistaken. In total there are 17 outlets ,however there are 5 main outlets which are the pharyngeal abdomen ,throat ,tongue ,lips ,nose. To be able to know the outlet of a letter all you need to do is to pronounce it with first putting Hamzat al wasal(همزة الوصل) in front of the letter and then putting Sukoon on top or Shadah as shown in the pictures below for example: go to number 3 and press on the letter in the green box the circle that appears on the top is called Sukoon (سكون) and if you double click you will see what is called shadah (شدة) on top, the place where the sound ends is the outlet. The link below is showing some of the letters all you have to do is to press on the green box.

islamschool.com

n the Arabic alphabet there are in total 28 letters , each letter has an outlet however sometimes more than one letter share the same outlet as you will see below.

1. The Throat :- there are 3 outlets in the throat and in total the throat is the outlet for 6 letters.
• The extreme end of the throat on the chest side and it’s the outlet for الهمزة(أ and الهاء(ه.
• The middle of the throat and it’s the outlet for العين(ع) and الحاء(ح .
• The beginning of the throat on the mouth side and it’s the outlet for الغين(غ and الخاء(خ .

2. The Tongue:- there are 10 outlets on the tongue and in total the tongue is the outlet for 18 letters.
• The extreme end of the tongue that is after the throat and meets with the upper palate and it’s the outlet for القاف(ق .
• The extreme end of the tongue a little bit beneath the outlet of القاف(ق and it’s the outlet for الكاف(ك .
• The middle of the tongue and what corresponds to it at the upper palate and it’s the outlet for(ش )الجيم(ج), الشين and الياء(ي .
• From either side of the tongue or both and what corresponds with the upper molars and it’s the outlet for الضاد(ض) .
• Between the 2 sides of the tongue after the outlet of الضاد(ض) and what corresponds to them from the gums of the upper first incisors and it’s the outlet for اللام(ل ,and this letters has the widest outlet.
• Between the tip of the tongue and what corresponds to it from the gums of the first incisors and it’s the outlet for النون(ن .
• Between the tip of the tongue with its back side also that which is after the tip and what corresponds to them from the gums of the top 2 first incisors and it’s the outlet for الراء (ر .
• Between the tip of the back of the tongue and what corresponds to them from the gums of the top first incisors and it’s the outlet for الدال (د), التاء (ت and الطاء(ط .
• From the tip of the tongue and between the lower first incisors and it’s the outlet for الصاد(ص),الزاى(ز) and السين(س) .
• Between the tip of the tongue and the tip of the upper first incisors and it’s the outlet for الذال(ذ),الثاء(ث and الظاء(ظ) .

3. The Lips:- and it has 2 detailed outlets and in total it’s the outlet for 3 letters.

• The inner side of the bottom lower lip and the tips of the upper first incisors and it’s the outlet for الفاء (ف.
• Between the 2 lips when they meet it’s the outlet for الميم (م and الباء (ب and when they open for الواو (و.

4. The Nose:- the method that will enable a person to know an outlet of a letter was mentioned at the first paragraph . Furthermore there are 2 letters, one is النون(ن and if you put sukoon(سكون) on top of this letter it’s outlet then becomes the Nose .The second letter is الميم(م if you put Shadah(شدة) on top of this letter then it’s outlet becomes the Nose.

Those are the outlets for the 28 main letters; however we must keep in mind that Arabic letters are not like English letters and some of the Arabic letters can exist in more than one form and this change in form causes change of outlet sometimes. However for now the outlets for the 28 main letters are all that is needed. The main aim of knowing those outlets is that it will help the person to have better understanding of the Arabic letters and how to pronounce them correctly.

May Allah guide us and all muslims and save us from the hell fire.

Note:- any corrections or comments from my brothers and sisters in faith are welcome. Jazakom Allaho Khairan

Arabic

Arabic taught as in Madinah University

Arabic Word: Translation: Transliteration:
أَنْفٌ Nose An'fon

مِنْ From Min'

بَيْتٌ House Bay'tun

مَسْجِدٌ Mosque Mas'jidun

Meaning Letters on their Own Changed Form Final Form

He Sat. جَلَـسَ جَـ ـلـَ ـسَ جَ لَ سَ
He wrote. كَتَـبَ كَـ ـتَـ ـبَ كَ تَ بَ
He drank. شَـرِبَ شَـ ـرِ بَ شَ رِ بَ
He went out. خَـرَجَ خَـ ـرَ جَ خَ رَ جَ
He opened. فَتَـحَ فَـ ـتَـ ـحَ فَ تَ حَ
He understood. فَهِـمَ فَـ ـهِـ ـمَ فَ هِ مَ

He went. ذَهَـبَ ذَ هَـ ـبَ ذَ هَ بَ
He took. أَخَـذَ أَ خَـ ـذَ أَ خَ ذَ
Pen. قَلَـمٌ قَـ ـلَـ ـمٌ قَ لَ مٌ
Boy. وَلَـدٌ وَ لَـ ـدٌ وَ لَ دٌ
Man. رَجُـلٌ َ جُـ ـلٌ رَ جُ لٌ
Camel. جَمَـلٌ جَـ ـمَـ ـلٌ جَ مَ لٌ

Mosque مَسْجِدٌ مَـ ـسْـ ـجِـ ـدٌ مَ سْ جِ دٌ
Star نَجْمٌ نَـ ـجْـ ـمٌ نَ جْ مٌ
Cat قِطٌ قِـ ـطٌ قِ طٌ
Bed سَرِيْرٌ سَـ ـرِيْـ ـرٌ سَ رِ يْ رٌ
Key مِفْتَاحٌ مِـ ـفْـ ـتَا حٌ مِ فْ تَا حٌ
Donkey حِمَارٌ حِـ ـمَا رٌ حِ مَا رٌ

Rich غَنِيٌّ غَـ ـنِـ ـيٌّ غَ نِ يٌّ
Chair كُرْسِيٌّ كُـ ـرْ سِـ ـيٌّ كُ رْ سِ يٌّ
Teacher مُدَرَّسٌ مُـ ـدَ رَّ سٌ مُ دَ رَّ سٌ
Sharp حَادٌّ حَا دٌّ حَا دٌّ
City اَلْمَدِيْنَةُ اَلْـ ـمَـ ـدِيْـ ـنَـ ـةُ اَلْ مَ دِ يْ نَ ةُ
Lazy كَسْلاَنُ كَـ ـسْـ ـلاَ نُ كَ سْ لاَ نُ

Nurse اَلْمُمَرِّضَةُ اَلْـ ـمُـمَـ رِّ ضَـ ـةُ اَلْ مُ مَ رِّ ضَ ةُ
Farmer اَلْفَلاَّحُ اَلْـ ـفَـ ـلاَّ حُ اَلْ فَ لاَّ حُ
Spoon اَلْمِلْعَقَةُ اَلْ ـمِ لْ ـعَـ ـقَـ ـةُ اَلْ مِ لْ عَ قَ ةُ
Iron (for
ironing) اَلْمِكْوَاةُ اَلْـ ـمِـ ـكْـ وَا ةُ اَلْ مِ كْ وَا ةُ
Coffee اَلْقَهْوَةُ اَلْـ ـقَـ ـهْـ ـوَ ـةُ اَلْ قَ هْ وَ ةُ

Muslims-R-US and Day in the life of muslim kidz

The blogs: muslims-r-us and Day in the life of muslim kidz have most of what I had wanted to collect in this blog of mine. Hence I will not be adding much to my blog, unless I get an inspiration.

Like today, when I was thinking of quiting. I have thought a lot about it, and even quit at times, but I have always been brought back by Allah's Mercy. This time I thought I should really give up for good, now that I am older and weaker and with even less sight and more impaired hearing. There seems no point in torturing myself with mistakes I make and them worrying about the consequences. But through muslims-r-us I have again been led to:

hidayaonline

where I read this:

The art of beseeching Allah (swt)

Subhanallah, whatever I have been able to do and pass the time in this world has been entirely due to Allah's Mercy, not due to any capabilities that I had. And yet here I was ready to give up. Rabbighfirlee.

So, back to the grindstone, or rather Allah's rahmah :)

wudu and tayyamum

Wa Alaykum As-Salaam wa Rahmat Allaahi wa Barakaatuh Re: A few questions about salah and wudu' Name: Islaamic 16/4/2006(5:17) GMT Reply

1. The wiping of the socks can be done anywhere over any kind of socks, thick or thin and even if they have holes in them and it can also be done over the shoes. Proper wudoo must be made first (with washing the feet and between the toes) before the socks and shoes are put on, and the socks and shoes must be worn in a state of wudoo. This is from the Hadith of Al-Mugheerah (Rady Allaahu 'anhu) who said that; "The Prophet (peace and blessings of Allaah be upon him) did wudoo’ and wiped over his socks and shoes."

Scenarios:

a). You make wudoo, then put on socks and shoes. You have not at anytime removed your socks and shoes since your original wudoo, however you broke your wudoo. You can simply wipe over your shoes in this case.

b). You make wudoo, then put on socks and shoes. You break your wudoo at sometime, and after breaking your wudoo, you had to remove your shoes for whatever reason before you could renew your wudoo. You can no longer wipe over your shoes, however you can still wipe over your socks because at no time did you remove them since your original wudoo.

Note: If after the above scenario "b)" you put your shoes on again after wiping your socks, then there is a difference of opinion among the scholars if you can wipe
over the shoes after this. Some say no because it is a "lesser tahaarah" since you only wiped the socks, however others say that you may wipe over the shoes again because the shoes were put on in a state of tahaarah, and that "lesser tahaarah" is not an acceptable view. This second view is perhaps the most correct and most sound to follow.

c). You make wudoo, then put on socks and shoes. You break your wudoo at sometime and after breaking your wudoo, you had to remove both your shoes and your socks for whatever reason before you could renew your wudoo. In this case you must make wudoo by washing your feet and between the toes again.

d). You make wudoo, then put on socks and shoes. At no time do you break your wudoo, however you take your shoes and socks off, and later put them on without having broken your wudoo in between. You then put your socks and shoes back on. You may wipe over them.

- The ruling for wiping over the socks is that it can be done for a period of 24 hours for one who is not travelling. This means 24 hours after your first wiping of
the socks. After 24 hours of wiping, you must make proper wudoo before wiping again. For travellers, they may wipe for up to 3 days and 3 nights as per the Hadith of Allaah's Messenger (Sal-Allaahu Alayhi wa Sallam).

Some of the greatest scholars have stated that it is better to wipe over the socks if one wears them rather than removing them and washing the feet because of the Hadith when Al-Mugheerah (Rady Allaahu 'anhu) saw the Prophet making wudoo, he wanted to remove the Prophet's khuffayn for him, however the Prophet (Sal-Allaahu Alayhi wa Sallam) said; "Leave them, for I put them on when they (my feet) were in a state of purity."

The correct way to wipe is to place our wet fingers on the foot along our toes, then wipe up the top of the foot to the shin. We should wipe the right foot with the right hand and left foot with the left hand, and preferrably doing this at the same time, however if this is not possible then begin with the right foot. ONLY the top of the foot should be wiped and it should be only one wipe. Also, one cannot wipe over shoes or socks which have naajis on them.

2. Praying with the shoes on is permissible unless they have naajis on them because the Prophet of Allaah (Sal-Allaahu Alayhi wa Sallam) prayed with his shoes on, and
removed his shoes when he knew that they had some naajis on them. In an authentic Hadith, he (Sal-Allaahu Alayhi wa Sallam) stated: "When any one of you comes to the mosque, let him look at his shoes, and if he sees any dirt on them, let him wipe them. And they can be purified with dust."

There is also another authentic narration from a Sahaabi who said; "I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) praying both barefoot and wearing shoes." Anas ibn Maalik (Rady Allaahu 'anhu) was asked if the Prophet (Sal-Allaahu Alayhi wa Sallam) prayed with shoes on and he replied "yes". In fact, it can be said that it is better to pray with shoes or khufoof/slippers
because of the authentic Hadith where he (Sal-Allaahu Alayhi wa Sallam) stated: "Be different from the Jews, pray wearing your slippers or shoes.". Today however, the issue is that the Masaajid have carpets in them, and carpets are not like dirt or pebbles, they are a furnishing and a Waqf and can collect dirt. However khufoof or slippers can still be worn inshaa Allaah and this is better.

3. Those who see this issue as "irrelevant" or "unworthy" need to seriously rethink their stance. This is an issue of utmost importance and relevance because it deals with As-Salaah and the validity of As-Salaah. In any case bro, you are correct wa Jazaak Allaahu khayr, that both the forehead AND the nose MUST touch the ground for the Sajdah and hence the Salaah to be valid. One who neglects to touch both the
forehead and nose on the ground in Sajdah, their Sajdah, and hence their Salaah is invalid, may Allaah Protect us. An important note on this for brothers who wear kuffi/topi caps or turbans; skin of the forehead must touch the ground. Also, both knees, both palms and fingers of both hands and also the bottoms of the toes of both feet must be touching the ground for the Sajdah and hence the Salaah to be valid. When in Sajdah, the feet should be put together and the bottom of the feet should be facing opposite of the Qiblah.

Allaah Knows Best and I hope this helped bro.

As-Salaamu Alaykum wa Rahmat Allaahi wa Barakaatuh.

When Friends Hurt Each Other

A beautiful Khutba from Muhammad Alshareef:

When Friends Hurt Each Other

In the name of Allah, the Compassionate, the Merciful

Imam Malik one day entered the Masjid after Asr. Towards the front of Masjid An-Nabawee he drew closer and sat down. Rasul Allah had commanded that anyone who enters the Masjid should not sit until he first prays 2 rakas as a salutation of the Masjid. Imam Malik was of the opinion however that Rasul Allahs forbiddance of praying after Asr took precedence and so he would teach his students to not pray the tahiyyatul Masjid if they entered between the Asr and Maghrib time.

At that moment that Imam Malik sat down, a young boy had seen him sit without first praying the 2 raka’s of Tahiyyatul Masjid. The young boy scorned him, “Get up and pray 2 rakas!”

Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik’s opinion changed?

After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, “My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah…

[And when it is said to them, ‘Bow (in prayer)’, they do not bow.]

- al mursalat 77/48.

Imam Ahmad held the opinion that eating camel meat nullifies ones Wudu, an opinion that the majority of scholars differed from. Some students asked him, “If you find an Imam eating camel meat in front of you and – without first making Wudu - then leads the Salah, would you pray behind him?” Imam Ahmad replied, “Do you think I would not pray behind the likes of Imam Malik and Sa’eed ibn Al-Musayyab?”

Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures… all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah’s all encompassing power to do whatever He wills:

"And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know." [30:22]

Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.

Allah ta’ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur’an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:

[Invite (fi’l Amr – Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! ]

– Surah An-Nahl 16/125.

There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.

There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:

With Hikmah

With good instruction, and

To argue in a way that is best.

What does it mean to have Hikmah when differing with someone?

The nephews of Rasul Allah once set one the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn – in their young age - once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.

Together they went to the senior and announced, “My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly.”

The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, “By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly.”

We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge – Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action – Hikmah Amaliyyah.

Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.

To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, “That is not part of the Sunnah!” The man replied most correctly, “Oh, is disrespect and insult part of the Sunnah?”

To show Hikmah when we differ requires the following:

Sincerity

One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth. Our intentions should be sincere to Allah.

We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.

Rasul Allah said, “Whoever learns knowledge – knowledge from that which should be sought for the sake of Allah – only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection.”

- An authentic hadith narrated by Abu Dawood in Kitab Al- Ilm.

Kindness and Gentleness

Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.

Fir’own was one of the evilest people that lived. Musa was one of the noblest. Look at how Allah told Musa to advise Fir’own…

[Go, both of you, to Fir’own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah).]

A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, “By Allah, Fir’own was more eviler than me. And by Allah, Musa was more pious than you. Yet, Allah commanded him…[And speak to him with gentle speech, perhaps he may remember or fear (Allah).]

Take Your Time and Clarify

Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.

Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, “A man from Bani Saleem passed by a group of the Prophet’s companions. (At that time of war) The man said ‘as salamu alaykum’ to them. The companions concluded that he only said ‘as salamu alaykum’ to them as a deception to save himself from being caught. They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse…

[O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), “You are not a believer,” Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted.]

- Surah AnNisa, 4/94. From Tafseer Ibn Katheer.

Speak Kindly

Fourthly, never trade in kind words for harshness, especially when dealing with other Muslims.

Look at the power of a sincere and polite word:

Mus’ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus’ab taught ahl al-Madinah about Islam and they began to enter the Deen.

This enraged Sa’d ibn ‘Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus’ab ibn ‘Umayr. When he confronted Mus’ab he threatened, “Stop this nonsense you speak or you shall find yourself dead!”

Mus’ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.

Mus’ab said, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk.” Sa’d sat down.

Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Ubaadah’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?” After Mus’ab had told him he said, “There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa’d ibn Mu’aadh.”

When Sa’d ibn Mu’aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus’ab ibn Umayr for the dissention he had caused. He entered upon Mus’ab and announced, “You shall desist of this religion you speak of or you shall find yourself dead!”

Mus’ab replied, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk.” Sa’d sat.

Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Mu’aadh’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?”

Look at what a kind word did. Sa’d ibn Mu’aadh went home to his Madinan tribe that night and announced to them all, “Everything of yours is Haram upon me until you all enter into Islam.”

That night, every home in Madinah went to bed with Laa ilaaha illa Allah … all because of a kind word.

Part II: Who wins?

Mu’aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: “Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said ‘Yarhamuk Allaah (may Allaah have mercy on you).’ The people glared at me, so I said, ‘May my mother lose me! What is wrong with you that you are looking at me?’ They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).

When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying – may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since – he did not scold me or hit me or put me to shame. He just said, ‘This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur’aan.’” (Saheeh Muslim, ‘Abd al-Baaqi edn., no. 537).

Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur’an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.

We see when Rasul Allah turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur’an…

[The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?]

– surah Abasa, 1-4

When Haatib ibn Abi Balta’ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:

[O you who believe! Take not My enemies and your enemies as friends…]

- Surah Mumtahinah/1

And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.

Whenever Muslims argue, it is as if each party carries a banner of: ‘I must win and you must lose!’ Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:

“I lose and you win!”

A Bedouin came to Rasul Allah and told him, “Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father.” The Sahaabah were furious at the man and step forward to discipline him for what he said. Rasul Allah commanded everyone to leave him.

Then by the hand, Rasul Allah took him home, opened his door and said, “Take what you wish and leave what you wish.” The man did so and after he completed, Rasul Allah asked him, “Have I honored you?” “Yes, by Allah,” said the Bedouin. “Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah.”

When the Sahabah heard of how the man changed, Rasul Allah taught them. “Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, ‘Leave me and my camel, I know my camel better.’ Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.

‘By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire.”

“I win and you lose!”

A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.

When the Makhzoomi women – a women from an affluent family – stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, “By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off.”

No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.

“I win and you win!”

There doesn’t always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.

When he sent the letter to Caesar, he said in it, “Become Muslim and you shall be safe, Allah shall give you your reward double!”

He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.

I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:

Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone’s honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion’s feelings.

Immediately, Abu Bakr – understanding the mistake - ordered him, “Say it back to me!” The companion said, “I shall not say it back.” “Say it back to me,” said Abu Bakr, “Or I shall complain to the Messenger of Allah.” The companion refused to say it back and went on his way.

Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, “Did Abu Bakr say so and so to you?” He said, “Yes.” He said, “What did you reply.” He said, “I did not reply it back to him.” Rasul Allah said, “Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, ‘May Allah forgive you O Abu Bakr!’”

The Companion turned to Abu Bakr and said, “May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!” Abu Bakr turned and cried as he walked away.

Let us leave today with a resolve to revive this air Rasul Allah and his companions breathed, an air of mercy and love and brotherhood.

And Allah knows best.