Alhamdulillah, nasheed by Dawud Wharnsby

MashaAllah we had a great session last Saturday, furthering our reading of Surah Al-Baqara. We covered the important story of the ‘heifer’ (small cow) that the sura is said to take it’s name from. A story full of lessons and depth, found in ayaath 59-74 of Sura Baqara.

During our discussion it came about that we mentioned this song by Dawud Wharnsby, referencing the fact that it was only the human who wanted free will, while all other creation (i.e., rocks, trees etc) chose not to have free will and spend their life in simple perfect worship. A worship manifested by them being what they are meant to be. I promised to post the song on the blog so here it is mashaAllah 🙂

‘The Tool of The Unwearied Believers’

The Tool of the Unwearied Believers

Abu Rumaysah Refi Shafi

Jan 17 |21:14

Last Updated on Tue, 18 Jan 2011 09:08

evil_thumb.pngFaith is of two halves: patience and gratitude. As such it is befitting for one who is sincere to himself, who desires his soul to succeed, and gives preference to its being felicitous, that he not ignore these two principles, and not swerve from these two paths.


And so, the Imam, the jurist, traditionalist, ascetic, indeed polymath, Ibn Al Qayyim al-Jawziyyah, wrote on patience:

Allah, Glorious and Most High, has made patience a race horse that never falters or stumbles, a sword that never loses its sharpness, a vanquishing army that is never defeated, and a fortified stronghold that never breaks and is never taken by force. Patience and Divine Help are two brothers: Divine help comes with patience, relief follows difficulty, and ease follows hardship. Patience aids and supports the individual more so than an army of people, and in the attainment of victory it is like the head to the body. In His book, the Truthful Guarantor has promised that He will repay the patient with a reward that knows no bounds; He informed us that He is with the patient through His guiding them, aiding them, and granting them clear victory. He, Exalted is He says, And be steadfast, Allah is with the steadfast.[1] The patient are victorious by virtue of His being with them, both in this life and the next, and through it they attain both His esoteric and exoteric blessings.

Allah made leadership in the religion dependant upon patience and certainty,
‘We appointed leaders from among them, guiding by Our command when they were patient and when they had certainty about Our signs’[2]
He informed us that patience is best for the patient, consolidating this reality by taking an oath,
‘But if you are patient, it is better to be patient.’[3]
He informed us that the plots of the enemy are of no avail against the one who has patience and taqwa,
‘But if you are steadfast and have taqwa, their scheming will not harm you in any way.’[4]


He informed us that it was the patience and taqwa of his truthful Prophet, Yusuf, that led him to circumstances of nobility and authority,
‘As for those who fear Allah and are patient, Allah does not allow to go to waste the wage of a people who do good.’[5]


Success is dependent on patience and taqwa,
‘You who have faith! Be patient; be supreme in patience; be firm on the battlefield; and have taqwa of Allah so that hopefully you will be successful.’[6]
He, Exalted is He, gave the greatest encouragement possible concerning patience to those who desire Him saying,
‘Allah loves the patient.’[7]
He gave glad-tidings to the patient of three things; each of these things being better than anything that could be envied in this world,
But give good news to the patient: those who, when disaster strikes them, say, ‘We belong to Allah and to Him we will return.’ Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided.”[8]
He enjoined His servants to seeking aid through patience and prayer in the face of the vicissitudes of the world and religion,
Seek help in patience and prayer. But that is a very hard thing, except for the humble.’[9]
He declared that the grant of victory by way of Paradise and deliverance from the Fire is only for the patient,
‘Today I have rewarded them for being steadfast. They are the ones who are victorious.’[10]
He informed us that the desire for His reward and turning away from this world and its allures can only be attained by the patient believer,
‘But those who had been given knowledge said, ‘Woe to you! Allah’s reward is better for those who have faith and act rightly. But only the steadfast will obtain it.’[11]
Returning an evil with that which is better transforms an enemy into a close friend,
Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend.’[12]
‘None will attain this quality but those who are truly patient. None will obtain it but those who have great good fortune.’[13]


Allah, Exalted is He, informed us – making an oath to further stress what is being said,
‘Truly man is in loss – except for those who have faith and do right actions and urge each other to the truth and urge each other to patience.’[14]


He divided the creation in two groups: the People of the Right and the People of the Left. He particularised the People of the Right to be those who urge each other to patience and mercy[15] and particularised the patient and grateful as those who truly benefit from his Signs. He said in four verses of His Book,
‘There are certainly Signs in that for everyone who is patient and thankful.[16]


He made forgiveness and reward dependent on righteous deeds and patience – and that is truly easy for the one for whom He facilitates the way –
‘Except for those who are patient and do right actions. They will receive forgiveness and a large reward.’[17]


Patience and forgiveness are from the resolute, definite, matters such that the one who trades in them will never face loss,
‘But if someone is patient and forgives, that is the most resolute course to follow.’[18]


He ordered His Messenger to be patient for His judgment and informed us that patience can only be for His sake, and through this all calamities become relatively minor and easy to bear,
‘So be patient for the judgment of your Lord – you are certainly before Our eyes[19]
‘Be patient. But your patience is only with Allah. Do not be grieved by them and do not be constricted by the plots they hatch. Allah is with those who have taqwa of Him and with those who do good.’[20]


Patience is the rein of the believer tying him down: he may wander for a bit but always returns. It is the pillar of his faith to which he recourses – there is no faith for the one who has no patience. If, in such a case, it does exist, it would be severely weak. The one who has no patience is like one worshipping Allah at the edge of a faltering precipice; if good comes his way he takes comfort, but if trial comes his way the world turns inside out and he loses both it and the Hereafter.
The best livelihood that the felicitous attained was because of their patience. They rose to the most exalted stations because of their gratitude. On the wings of patience and gratitude they soared to the Gardens of perpetual bliss. That is the grace of Allah which He bestows on whoever He will, He is the possessor of great grace.
Faith is of two halves: patience and gratitude. As such it is befitting for one who is sincere to himself, who desires his soul to succeed, and gives preference to its being felicitous, that he not ignore these two principles, and not swerve from these two paths. In this way Allah would place him in the better of the two parties on the Day of His meeting.

Islam21c requests all the readers of this article, and others, to share it on your facebook, twitter, and other platforms to further spread our efforts.
[1] al-Anfal (8): 46
[2] al-Sajdah (32): 24
[3] al-Nahl (16): 126
[4] Ali `Imran (3): 120
[5] Yusuf (12): 90
[6] Ali `Imran (3): 200
[7] Ali `Imran (3): 146
[8] al-Baqarah (2): 155-157
[9] al-Baqarah (2): 45
[10] al-Mu’minun (23): 111
[11] al-Qasas (28): 80
[12] Fussilat (41): 34
[13] Redacted from Fussilat (41): 35
[14] al-`Asr (103): 2-3
[15] al-Balad (90): 17
[16] Luqman (31): 31; Ibrahim (14): 5; Saba` (34): 19; al-Shura (42): 33
[17] Hud (11): 11
[18] al-Shura (42): 43
[19] al-Tur (52): 48
[20] al-Nahl (16): 127-128

A little introduction on Arabic root words

Assalamu alaikum,

As we are getting more familiar with the Arabic, here is a useful article on the Arabic root word system. InshaAllah you will find it useful.

Inshaallah next class onward we’ll start distributing a page a class on the common words in the Quran booklet.

Fee Aman Allah


Brief List of Arabic Roots

Introduction to the Use of Arabic Roots:

Arabic words are generally based on a root that uses three consonants to define the underlying meaning of the word. Various vowels, prefixes and suffixes are used with the root letters to create the desired inflection of meaning.

Each set of root letters can lead to a vast number of words, all predictable in form and all related to the basic meaning of the three root letters.

For example, the root k-t-b has the basic meaning of marking, inscribing or writing. The root may be conjugated in simple past tense (perfect) verb forms such as:

kataba he wrote
katabû they wrote
katabat she wrote
katabnâ we wrote

Similarly, there are simple and predictable rules for present (imperfect) and imperative forms of  the basic root, such as:

yaktubu he writes
yaktabunâ they write
taktubu you write
naktubu we write
‘uktub write!

And then the vastness really begins to be seen as additional forms such as verbal nouns are created from the same simple root k-t-b to describe things such as:

katîb writer
kitâba the act of writing
kitâb some writing, book
kutub books
kutubî bookdealer
kutayyib booklet
maktûb letter
maktab school, office
maktaba library, literature
maktabî individual office
miktâb typewriter
mukâtaba correspondence
iktitâb registration
istiktâb dictation

…. and on and on. This is only a limited sample of the immense variety of words that can be formed by simple and predictable usage of the basic root which was only the three consonants k-t-b.

A Brief List of some Arabic Roots:

The following list of roots is sorted according to the English alphabet, ignoring any diacritical marks.

Examples of typical usage of the root are shown in parenthesis.

a-b 2 father, ancestor, forefather
(ab, abû)
‘a-b-d 685 to serve, worship, be devote to, show veneration
(‘abd, ‘ibâda, ma’bûd)
‘a-d-l 696 to act justly, equitably or to make straight, set in order
(‘adl, a’dâla, ta’dîl)
‘a-d-m 698 to be non-existent, disappeared, destroyed, devoid of
(‘adam, ‘adîm)
‘a-f-w 731 to be obliterated, effaced, eliminated
(al-‘afûw, ‘afwîya, ‘afâ’, isit’fâ’, ‘âfin, mu’fan)
a-h-d 7 to unify, be one
(al-ahad, ahadîya, uhâdî)
a-kh-r 9 to postpone, defer, be last, final, ultimate
(al-âkhir, âkhar, ukhrâ, ta’khîr, mu’akhkhara)
a-l-h 30 to adore, deify, turn to another with intense feeling
(ilâh, ilâhî)
‘a-l-m 743 to know, have knowledge, be informed, teach, notify
(al-‘alîm, ‘ilm, ‘ilmiya, ‘allam, u’lûma)
a-m-l 35 to hope, to look attentively, meditate, consider
(amal, âmâl, âmil, muta’ammil)
a-n-s 38 to be familiar, friendly, sociable
(uns, insî, ins, anîs)
‘a-q-d 734 to tie, knit, make a knot, put together, join
(‘aqd, ‘aqîda)
‘a-q-l 737 to have the faculty of reasoning, comprehension
(‘aql, ‘aqlî)
‘a-r-f 708 to know, to perceive, discover, to announce
(‘arîf, ‘irfân, ma’rîfa, ta’rîf, ma’rûf)
‘a-s-m 722 to hold back, restrain, preserve, to take refuge, guard
( ‘asama, ‘isâmî)
‘a-z-m 729 to be great, powerful, mighty
(a’zam, al-‘azîm, ‘izâmî, ‘azîma)
‘a-y-d 774 to celebrate, to feast
(‘îd ul adhâ, mu’âyada)
‘a-z-z 712 to be strong, powerful, respected, to fortify, strengthen
(al-‘azîz, ‘izz, ta’zîz, ma’azza)
b-d-‘ 57 to introduce, originate, start, do for the first time
(al mubdi’, bdi’, badî’a, abda’, ibtidâ’)
b-q-y 84 to remain, continue, endure, be ever-lasting
( al- baqî’, baqâ’, abqâ, bâqin)
d-a’-â 326 to call, summon, appeal to, invite, invoke
(du’â, da’wa)
dh-k-r 358 to remember, recollect, bear in mind
(dhikr, tadhkâr, dhâkira)
d-w-n 350 to record, write down, enter, collect
d-y-n 352 to be obedient, submissive, to be indebted, to owe
(dîn, diyâna)
f-l-q 851 to split open, cleave, tear asunder, burst
(falq, falaq)
f-n-y 854 to wane, dwindle, recede, come to an end, cease to exist
(fanâ’, fânin)
f-q-h 847 to understand, comprehend or to teach, instruct
f-t-h 811 to open, unlock, reveal, conquer
( fattâh, mifatâh, miftâhî, al-fâtiha)
f-t-m to wean, relinquish, disengage, abstain, cut-off
gh-f-r 793 to cover, hide, forgive, guard, protect
(al-ghafûr, ‘astaghfirullâh)
gh-n-y 803 to be rich, wealthy, free or to sing praises, extol
(ghanâ’, istighnâ’ )
gh-s-l 788 to wash, clean, cleanse, purge
h-â-l 251 to change, be transformed, become, to be transferred
(hâla, tahwîl, ihâla)
h-a-t 249 to guard, protect, encircle, encompass, surround
(ihâta, muhît)
h-b-b 179 to love, to endear, to make dear, to like, to prefer
(hubb, habîb, mahbûb)
h-b-l 182 to catch, ensnare, or to be pregnant
(habîl, habila, hublâ)
h-f-z 220 to protect, guard, preserve, take care of
(hafîz, tahz)
h-m-d 238 to praise, commend, laud, extol
(hamîd, mahmûd, muhammad, al-hamdulillâh)
h-m-l 240 to carry, bear, lift, take along, transport, convert, bring around
(hamîla, haml)
h-m-s 239 to be zealous, ardent, enthusiastic, excited
(hamâs, tahammus)
h-q-q 224 to be true, right, correct
(al-haqq, haqîq, tahqîq)
h-s-d 207 to envy,  to be envious
( hâsid)
h-s-n 208 to be beautiful, lovely. fine, proper
(husnâ, hasan)
hs-n 214 to fortify, be accessible, to be chaste, pure
(ihsân hasâna)
h-y-y 256 to live, to exist
(al-hayy, tahîya, ihyâ’, hayâh, hayya)
j-â-‘ 177 to come, to get to, reach, arrive, set forth, set out to do
(jai’a, majî’, jâ’iât)
j-â-d 172 to be good, to improve, to be skilled, proficient
(jûd, tajwîd, jayyid)
j-â-l 176 to roam, wander, move freely, circulate
(jawwâl, tajwâl, majâl)
j-h-d 168 to struggle, endeavor, strive, labor, strain, fight
(jihâd, majhûd, ijtihâd)
j-n-n 164 to hide, conceal, put under cover
(janna, junna, junûn, jinn, jinnî)
j-w-d 173 to be good, be better, to grant generously, liberally
(jûd, jayyid, jawâd, tajwîd)
k-b-r 947 to be older, esteemed, big, great, large, famous, admired
(kabîr, ‘akbar, takbîr)
k-f-â 977 to be enough, sufficient, to meet all needs
(kifâya, iktifâ’, mukâfâh)
k-l-m 981 to speak, talk, converse, express
(kalima, kalâm)
k-m-l 984 to be whole, complete, perfect, finished
(kamâl, kâmil, kamâla, takmîl, ikmâ, istikmâll)
k-s-b 966 to earn, acquire, win, gather, attain
(kâsib, iktisâb)
k-w-n 993 to be, exist, happen, take place or make, create, bring forth
(yakûn, kiyân, kaun)
kh-l-f 297 to be a successor, take the place of, substitute or to differ, argue
kh-l-s 294 to be pure, refined, purged,  free, liberated, redeemed, sincere
(ikhlâs, takhlîs)
kh-l-q 299 to create, make, form, mold, pattern
(khulq, khulqî, khalîq, al-khâliq, akhlâqî)
l-h-b 1032 to flame, burn, blaze, kindle, excite
(iltihb, lahab)
l-t-f 1018 to be kind, friendly, amicable, benevolent
m-l-k 1081 to possess, rule, own, have dominion over
(mâlik, malîk)
m-r-‘ 1058 to be wholesome, healthy, manly
(imra’, marî’)
m-s-h 1064 anoint, rub, wipe off, stroke with hand
m-w-l 1093 the have wealth, to become rich, finance something
(mâl, amwâl)
n-d-r 1118 to dedicate, consecrate, vow, notify, warn
(nadîr, indâr, mandûr)
n-f-k 1152 to blow, puff, breathe, inflate
(nafk, manfûk)
n-s-r 1138 to help, aid, assist, defend, protect
(nasîr, mansûr)
n-s-y 1130 to forget, neglect, omit
(nasy, mansîy)
n-w-r 1182 to illuminate, light, enlighten, to clarify, be revealed, disclosed
(nârî, nûr, munîr, munawwar)
n-z-l 1122 to come down, descend, reveal
(tanzîl, nazîl)
n-z-m 1147 to arrange, put in order, determine the details of something
(nizâm, munazzam)
q-â-m 934 to rise up, get up, ascend, to begin, to remain, to exist
(al-qayyûm, qiyâm, maqâm, qâ’im)
r-â-d 425 to walk about, prowl, search, seek
(irâda, murîd)
r-b-b 370 to bring up, to foster, to nourish, a master, lord, owner
r-h-m 384 womb, kinship, mercy, compassion
(al-rahmân, al-rahîm)
r-sh-d 395 to be on the right track, rightly guided
(murshid, irshâd, rashâd, rashîd)
r-z-q 389 to provide, supply, grant means of subsistence
(al-razzâq, rizq, marzûq, murtazak)
s-b-h 457 to glorify, praise, to be swimming in
(subhan allâh, tasbîh)
s-b-r 585 to be patient, to make durable
(al-sabûr, sabbâr, asbar, musâbara, istibâr)
s-l-m 495 to be safe, secure, protected, to surrender, to submit
(al-salâm, islâm, salîm, muslim)
s-l-w 611 to pray, worship, bless
(salât, musallâ, salawâtun)
s-m-d 613 to be unaffected, or turn to someone or to resist, oppose
s-m-‘ 501 to hear, to listen, pay attention, be told, hear about
(al-samî’, samâ’)
s-w-m 621 to abstain, to refrain, a particular form of abstinence e.g. fast
(saum, sâ’im, siyâm)
sh-k-r 563 to thank, to be grateful, laud, offer thanks
sh-r-k 547 to share, become a partner, participant
sh-r-q 546 to radiate, shine, beam,  to rise like the sun
sh-r-r 539 to be evil, bad, wicked
(sharr, sharîr)
t-b-b 108 to perish, be destroyed, stabilized
(tabban lahâ)
t-w-b 119 to turn toward, to repent, renounce
w-b-l 1226 to be unwholesome, unhealthy, noxious, heavy rain
w-h-d 1236 to be one, unique, without equal
(wahîd, wâhid)
w-k-l 1283 to entrust, assign, commission, empower
(wakil, tawakkul)
w-l-d 1285 to give birth, make, create
(walid, maulûd)
w-l-y 1288 to be near, close, friend, servant, defender, supporter, protector
(walîy, wâlî, maulânâ)
w-s-w-s 1254 to whisper, to temp, to awaken doubts
y-d 1295 hand, handle, control, power
y-q-n 1298 to be certain, convinced, certitude
(yaqan, yaqîn, mûqin)
z-h-r 682 to be visible, perceptible, manifest, distinct
z-l-m 681 to do wrong, treat unjustly or to grow dark, gloomy
(zulm, zalâm)

Useful References:

An Arabic-English Lexicon, Edward W. Lane… an eight volume masterpiece of classical Arabic which includes plentiful examples of classical usage and the meanings of the words during the time period that the Qur’ân was revealed. Indexed by Arabic roots, with definitions in English.

Hans Wehr Dictionary of Modern Written Arabic, edited by J.M. Cowan.

Dictionary of the Holy Qur’ân, Abdul Mannân Omar… truly a precious gift to those who speak English, this magnificent dictionary translates every Arabic word used used in the Qur’ân into English, giving the Arabic root word followed by English translations of every form of that root which appears in the Qur’ân. This dictionary is easy to use, is relatively inexpensive and is based on classical Arabic as used in the Qur’ân.