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Huzaifah ibn Adam
01-11-2017, 06:49 PM
بسم الله الرحمن الرحيم

Quizzes can be an interesting way to learn, for some. For people with weak attention spans, it's definitely a lot easier than learning through reading books, though that is of course the better way. But nevertheless, any way that a person is learning is better than not learning at all. So, this thread will be about Islaamic quizzes (and I must stress the "Islaamic" part; it's not for general quizzes), yes, but it will be done as a means of teaching people a few things here and there, In Shaa Allaah. The quizzes will be on different Islaamic subjects, so it will not only be about history, but even other subjects such as Fiqh, Tafseer, Hadeeth, etc.

The next quiz will not be posted if the previous one has not been answered.

There has to be a time-limit for answers, of course; if no time-limit is given, the thread will die in the case of a quiz being posted which is too difficult for the readers to answer. So, I think three days should be the time-limit. If, after three days the question has not been, then I will answer it - In Shaa Allaah - and move on to the next quiz.

Sister noraina has made a suggestion to include the following rule:

"Part of the rules should be *not* looking up the answer on the Internet. Either get the answer from books, your memory, or someone knowledgeable you know."

So, we will include this as part of the rules of the quiz.

I will start it off with a relatively easy one:

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Quiz #001:

"Which Sahaabi (Companion of Rasoolullaah صلى الله عليه وسلم) was known as the Keeper of Secrets?"
Reply

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noraina
01-11-2017, 07:45 PM
Wa alaykum assalam,

Your name was the biggest clue for that one. (At least I think so, correct me if I'm wrong inshaAllah).

Huzaifah ibn al-Yaman (ra)
Reply

noraina
01-11-2017, 07:46 PM
I think part of the rules should be *not* looking up the answer on the Internet. Either get the answer from books, your memory, or someone knowledgeable you know. Just a suggestion.
Reply

Huzaifah ibn Adam
01-11-2017, 09:10 PM
Originally Posted by noraina
I think part of the rules should be *not* looking up the answer on the Internet. Either get the answer from books, your memory, or someone knowledgeable you know. Just a suggestion.
I've added your suggestion as part of the rules.

جزاك الله خيراً
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Huzaifah ibn Adam
01-11-2017, 09:13 PM
Originally Posted by noraina
Wa alaykum assalam,

Your name was the biggest clue for that one. (At least I think so, correct me if I'm wrong inshaAllah).

Huzaifah ibn al-Yaman (ra)
Yes, that is the correct answer. Baarakallaahu feek.

As for the proof, see this thread:

https://www.islamicboard.com/islamic...r-secrets.html
Reply

Huzaifah ibn Adam
01-11-2017, 09:15 PM
As sister noraina has aced the first quiz, we will now move on:

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Quiz #002:

"How many daughters did Rasoolullaah صلى الله عليه وسلم have?"
Reply

noraina
01-11-2017, 10:06 PM
Wa fika barakAllah

Well I'll answer this last one, and then give someone else a turn lol.

The Prophet :saws: had four daughters:

Ruqayyah (ra)
Umm Kulthum (ra)
Zainab (ra)
Fatimah (ra)
Reply

Huzaifah ibn Adam
01-11-2017, 10:17 PM
Originally Posted by noraina
Wa fika barakAllah

Well I'll answer this last one, and then give someone else a turn lol.

The Prophet :saws: had four daughters:

Ruqayyah (ra)
Umm Kulthum (ra)
Zainab (ra)
Fatimah (ra)
100% once again.

بارك الله فيك

They were the oldest in this order (oldest to youngest): Zaynab, Ruqayyah, Umm Kulthoom, Faatimah رضي الله عنهن أجمعين.

As for the proof, see this:

https://archive.org/details/SayyidaatUlJannah

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Quiz #003:

"Which Sahaabi (Companion of Rasoolullaah صلى الله عليه وسلم) was known as "Sayfullaah" (The Sword of Allaah)?"
Reply

Umm Abed
01-12-2017, 06:09 AM
The last q, Sayfullah, is it Khalid bin Walid R.A. ?
Reply

azc
01-12-2017, 06:43 AM
The person who gives the correct answer should have the right to ask the next question, moreover, source of the answer should also be given
Reply

Huzaifah ibn Adam
01-12-2017, 07:07 AM
Originally Posted by Umm Abed
The last q, Sayfullah, is it Khalid bin Walid R.A. ?
Yes, that is correct.

بارك الله فيك وزادك علماً نافعاً

The proof for that is:

وقال صلى الله عليه وسلم: خالد بن الوليد سيف من سيوف الله سله الله على الكفار والمنافقين. رواه الترمذي


Rasoolullaah صلى الله عليه وسلم said: "Khaalid ibn al-Waleed is a sword from the swords of Allaah; Allaah has unsheathed him against the Kuffaar and the Munaafiqeen." [Narrated in Sunan at-Tirmidhee.]


مسلم : من طريق ابن شهاب ، عن أبي أمامة بن سهل أن ابن عباس أخبره أن خالد بن الوليد الذي كان يقال له : سيف الله أخبره أنه دخل على خالته ميمونة مع رسول الله - صلى الله عليه وسلم - فوجد عندها ضبا محنوذا قدمت به أختها حفيدة بنت الحارث من نجد ، فقدمته لرسول الله - صلى الله عليه وسلم - فرفع يده ، فقال خالد : أحرام هو يا رسول الله ؟ قال : لا ، ولكنه لم يكن بأرض قومي فأجدني أعافه . فاجتررته فأكلته ، ورسول الله - صلى الله عليه وسلم - ينظر ولم ينه

كذا في سير أعلام النبلاء

Imaam adh-Dhahabi writes: "Ibn Shihaab narrates from Abu Umaamah ibn Sahl that ibn `Abbaas informed him that Khaalid ibn al-Waleed, the one who was known as "Sayfullaah" (The Sword of Allaah), informed him...(until the end of the narration)." [Siyar A`laam an-Nubalaa]
Reply

Huzaifah ibn Adam
01-12-2017, 07:13 AM
Sister Umm Abed has answered the third quiz correctly, so we can now move on to the next:

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Quiz #004:

"What is a Sahaabi?"
Reply

Umm Abed
01-12-2017, 07:40 AM
Ameen to that dua:jz:

Q 4. A Sahaabi is a person who has met Rasulullah:saws:.
@azc , some answers are just by memory.
Reply

Huzaifah ibn Adam
01-12-2017, 08:26 AM
Originally Posted by Umm Abed
Ameen to that dua:jz:

Q 4. A Sahaabi is a person who has met Rasulullah:saws:.
@azc, some answers are just by memory.
That is correct.

Hadhrat Abu Sa`eed al-Khudhri رضي الله عنه narrates that Rasoolullaah صلى الله عليه وسلم said:

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: " يَأْتِي عَلَى النَّاسِ زَمَانٌ، يَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ لَهُمْ: فِيكُمْ مَنْ رَأَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَيَقُولُونَ: نَعَمْ، فَيُفْتَحُ لَهُمْ، ثُمَّ يَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ لَهُمْ: فِيكُمْ مَنْ رَأَى مَنْ صَحِبَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَيَقُولُونَ: نَعَمْ، فَيُفْتَحُ لَهُمْ، ثُمَّ يَغْزُو فِئَامٌ مِنَ النَّاسِ، فَيُقَالُ لَهُمْ: هَلْ فِيكُمْ مَنْ رَأَى مَنْ صَحِبَ مَنْ صَحِبَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَيَقُولُونَ: نَعَمْ فَيُفْتَحُ لَهُمْ

"A time will come upon the people when a group of people would go out to fight (fee Sabeelillaah), and it would be asked: "Is there among you anyone who has seen Rasoolullaah صلى الله عليه وسلم?" They would say: "Yes." So victory would be granted to them. Then, a group of people would go out to fight (fee Sabeelillaah), and it would be asked: "Is there among you anyone who has seen someone who accompanied Rasoolullaah صلى الله عليه وسلم (i.e. seen a Sahaabi)?" They would say: "Yes." And victory would be granted to them. Then a group would go out to fight (fee Sabeelillaah), and it would be asked: "Is there among you anyone who has seen someone who saw someone who had accompanied Rasoolullaah صلى الله عليه وسلم (i.e. saw a Taabi`i)?" They would say: "Yes," and victory would be granted to them." [Narrated in Saheeh Muslim.]

The first group mentioned in this Hadeeth are the Sahaabah. Second group are the Taabi`een. Third group are the Atbaa`-ut-Taabi`een. Those three groups make up the "Khayr-ul-Quroon" (Golden Era of Islaam). This era lasted less than 300 years. Some people think that "Khayr-ul-Quroon" refers to a period of 300 years, because in their minds, they are thinking: "The Best Three Generations", but actually, the `Ulamaa have defined "Khayr-ul-Quroon" as referring to the Sahaabah, Taabi`een and Atbaa`-ut-Taabi`een. So when the last of the Atbaa`-ut-Taabi`een left the Dunyaa, the Khayr-ul-Quroon ended, even though that was quite a bit before 300 years had elapsed.

To summarise:

Sahaabi = One who met Rasoolullaah صلى الله عليه وسلم and was in his company even for a very short period of time, while being Muslim, and died upon Islaam.

Taabi`i (pl. Taabi`een) = One who met a Sahaabi, while being Muslim, and died upon Islaam.

Tab`-ut-Taabi`i (pl. Atbaa`-ut-Taabi`een) = One who met a Taabi`i, while being Muslim, and died upon Islaam.

So, there is something very important to note here, and that is, a person is not simply a Sahaabi, or a Taabi`i, or a Tab`-ut-Taabi`i simply by having Lived within these 300 years of Islaam. It's not as easy as that. Even if a person lived in the time of Rasoolullaah صلى الله عليه وسلم, he or she is not a Sahaabi unless they actually Met Rasoolullaah صلى الله عليه وسلم. Is there an example of such a person? Yes. Uwais al-Qarni. Despite having lived in the time of Rasoolullaah صلى الله عليه وسلم, and Rasoolullaah صلى الله عليه وسلم actually spoke about him and praised him, Uwais al-Qarni is not counted among the Sahaabah because he never met Rasoollullaah صلى الله عليه وسلم. He is counted among the Taabi`een, because he met the senior Sahaabah like Hadhrat `Umar رضي الله عنه.

Likewise, a Taabi`i isn't just someone who lived during the era of the Sahaabah. Unless a person had actually Met a Sahaabi, he will not be a Taabi`i even if he had lived during that time. The same goes for being a Tab`-ut-Taabi`i.

Another thing:

Even if a person lived during the time of Rasoolullaah صلى الله عليه وسلم, and met him, he or she will not be considered to be a Sahaabi unless they were a Muslim at the time. What do we mean by this? What we mean is that, if a person had met Rasoolullaah صلى الله عليه وسلم but was still a Kaafir at the time, and only accepted Islaam after the demise of Rasoolullaah صلى الله عليه وسلم, then that person will not be counted as being a Sahaabi. They had to have been Muslim During the time they spent with Rasoolullaah صلى الله عليه وسلم in order to be counted as being a Sahaabi (male companion) or Sahaabiyah (female companion). This is very important to note as well.

The same rule applies to a person being a Taabi`i or Tab`-ut-Taabi`i. They had to have been Muslim during the period of association.

Another thing to note:

Sister Umm Abed gave the right answer when she said: "A Sahaabi is a person who has met Rasulullah صلى الله عليه وسلم." She used the correct word: "Met.", rather than "Saw." If a person had said "Saw", the answer would not be entirely correct. Why? Because there were Sahaabah who were blind and thus were not able to physically see Rasoolullaah صلى الله عليه وسلم. Yet, they are Sahaabah, because they spent time in his company.

The word Sahaabi itself comes from the verb صَحِبَ يَصْحَبُ Sahiba - Yas'habu, which means "to accompany". To spend time in the company of someone. That is termed "Suhbah". That is the requirement for being a Sahaabi, or a Taabi`i, or a Tab`-ut-Taabi`i.
Reply

Huzaifah ibn Adam
01-12-2017, 09:04 AM
The fourth quiz has been answered correctly by sister Umm Abed, so we will move on to the next, and this one will be a little more difficult:

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Quiz #005:

"The Muslims had been suffering for a long period of time under the Quraysh of Makkah, and during this period, Jihaad had not yet been ordained and they had not yet been allowed to fight back. However, later on this changed. First, permission was granted for those who were oppressed to defend themselves, and later on Jihaad was made Fardh upon the Ummah. What was the Aayah revealed by Allaah Ta`aalaa in which Muslims were granted permission to defend themselves, after having gone through all of those years of suffering under oppression?"
Reply

noraina
01-12-2017, 09:49 AM
I believe permission for the Muslims to defend themselves came from the 22nd Surah, verses 39-40:

'To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- - 22:39'

'(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah.. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). - 22:40'

btw, this information I got from a seerah of the Prophet :saws: I have, and coincidentally I'd just been reading it today. Is it right?
Reply

Umm Abed
01-12-2017, 09:50 AM
:jz: brother Huzaifah for this educational Islamic quiz.

Is the answer verse 29 of Surah Taubah?
Reply

Huzaifah ibn Adam
01-12-2017, 10:31 AM
Originally Posted by noraina
I believe permission for the Muslims to defend themselves came from the 22nd Surah, verses 39-40:

'To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- - 22:39'

'(They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah.. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). - 22:40'

btw, this information I got from a seerah of the Prophet :saws: I have, and coincidentally I'd just been reading it today. Is it right?
Yes, that is the right answer, Maashaa'Allaah.

I will give the proof now, and it may be a little lengthy for some, but it will be informative and beneficial, In Shaa Allaah:

روى أحمد ، والترمذي ، والحاكم ، وغيرهم عن ابن عباس قال : لما أخرج النبي صلى الله عليه وسلم من مكة قال أبو بكر : أخرجوا نبيهم : ( إنا لله وإنا إليه راجعون ) ليهلكن ، فنزلت : ( أذن للذين يقاتلون بأنهم ظلموا ) الآية ، قال أبو بكر : فعرفت أنه سيكون قتال ، قال ابن عباس : فهي أول آية نزلت في القتال ، قال ابن الحصار من أئمة المالكية في كتابه " الناسخ والمنسوخ " : استنبط بعضهم من هذا الحديث أنها نزلت في سفر الهجرة

Imaam Jalaal-ud-Deen as-Suyooti رحمة الله عليه writes in al-Haawi lil-Fataawi: "Ahmad, at-Tirmidhee, al-Haakim and other than them narrate from ibn `Abbaas, that he said: When Nabi صلى الله عليه وسلم was forced to leave Makkah, Abu Bakr said: They have forced their Nabi to leave. Verily, to Allaah we belong and unto Him we shall return...They will be destroyed." So the Aayah was revealed: "Permission (to fight) has been granted to those who have been fought because they have been oppressed..." Ibn al-Haseer, one of the A'immah of the Maaliki Madh-hab, says regarding this Aayah in his Kitaab, "an-Naasikh wal-Mansookh": "Some (of the `Ulamaa) have derived from this Hadeeth that the Aayah was revealed during the Hijrah to Madeenah."

وأخرج البيهقي في دلائل النبوة عن مجاهد قال : خرج ناس مؤمنون مهاجرين من مكة إلى المدينة ، فأتبعهم كفار قريش فأذن الله لهم في قتالهم ، فأنزل الله : ( أذن للذين يقاتلون ) الآية فقاتلوهم

Al-Bayhaqi narrates in Dalaa'il an-Nubuwwah from Mujaahid, who said: "While some of the Muhaajireen were leaving from Makkah and journeying to Madeenah, the Kuffaar of Quraysh followed them, so Allaah gave permission (to the Muslims) to fight them, and Allaah revealed: "Permission (to fight) has been granted to those who have been fought..." So they (the Muslims) fought them.

وأخرج ابن أبي حاتم في تفسيره عن ابن عباس : أن نفرا من قريش ، ومن أشراف كل قبيلة اجتمعوا ليدخلوا دار الندوة ، فاعترضهم إبليس ، فذكر القصة قال : فأقام رسول الله صلى الله عليه وسلم اثنتي عشرة سنة بمكة ، ثم أذن الله له بالخروج إلى المدينة ، وأمرهم بالهجرة ، وافترض عليهم القتال ، فأنزل الله : ( أذن للذين يقاتلون بأنهم ظلموا ) الآيتان ، فكان هاتان الآيتان أول ما نزل في الحرب

Ibn Abi Haatim narrates in his Tafseer from ibn `Abbaas who said: "A group from the Quraysh, from the nobility of every clan, gathered together to enter Daar an-Nadwah, so Iblees came to them, and he mentions the story. Then he (Hadhrat `Abdullaah ibn `Abbaas رضي الله عنه) said: So Rasoolullaah صلى الله عليه وسلم had spent 12 years in Makkah, and thereafter Allaah gave him permission to go to Madeenah and ordered him to perform Hijrah, and made Qitaal (fighting) Fardh (obligatory) upon them (the Muslims), and Allaah revealed: "Permission (to fight) has been granted to those who have been fought because they have been oppressed..." The two Aayats (i.e. Aayah 39 and Aayah 40). So, these two Aayats were the first of what was revealed concerning war."

وأخرج ابن أبي حاتم عن مقاتل بن حيان قال : إن مشركي أهل مكة كانوا يؤذون المسلمين بمكة ، فاستأذنوا النبي صلى الله عليه وسلم في قتالهم بمكة ، فلما خرج إلى المدينة أنزل الله : ( أذن للذين يقاتلون بأنهم ظلموا ) ، وأخرج ابن أبي حاتم عن عبد الرحمن بن زيد بن أسلم في قوله : ( أذن للذين يقاتلون بأنهم ظلموا ) قال : أذن لهم في قتالهم بعد ما عفي عنهم عشر سنين ، هذه الآثار كلها : متضافرة على أن ذلك كان في السنة الأولى من الهجرة ، غير أن هذه الآية مبيحة لا موجبة ، وقد نص الإمام الشافعي - رضي الله عنه - على أن القتال كان قبل الهجرة ممنوعا ، ثم أبيح بعد الهجرة ، ثم وجب بآيات الأمر ، فلعل الإيجاب كان في آخر السنة الأولى ، أو أول السنة الثانية وفيها كان مبدأ الغزوات ، وذكر القاضي عياض أن فرض الجهاد العام كان عام الفتح سنة ثمان في براءة ؛ لقوله تعالى : ( وقاتلوا المشركين كافة ) وهذا لا ينافي ما سبق ؛ لأن فرضيته قبل ذلك كانت مخصوصة ، وهذا الآية فرضت على العموم .

Ibn Abi Haatim narrates from Muqaatil ibn Hayyaan who said: "The Mushrikeen (polytheists) of Makkah used to harm the Muslims of Makkah, so they (the Muslims) requested permission from Nabi صلى الله عليه وسلم to fight them in Makkah. When he (Rasoolullaah صلى الله عليه وسلم) left for Madeenah, Allaah revealed: "Permission (to fight) has been granted to those who have been fought because they have been oppressed..." And ibn Abi Haatim narrates from `Abdur Rahmaan ibn Zayd ibn Aslam regarding the Aayah: "Permission (to fight) has been granted to those who have been fought because they have been oppressed..." He said: "Permission to fight was granted to them after their 10 years of pardoning them (the Kuffaar). All of these narrations unitedly prove that this (permission) was granted in the first year of the Hijrah (to Madeenah), except that this Aayah permitted (Jihaad) whilst not making it obligatory. Imaam ash-Shaafi`ee رضي الله عنه has explicitly mentioned that Qitaal (fighting) prior to Hijrah was forbidden, and after the Hijrah it was allowed, and thereafter it became obligatory when the Aayaat commanding it (Jihaad) were revealed. The command making it obligatory was possibly revealed near the end of the first year of Hijrah or the beginning of the second year, and thereafter started the Ghazawaat (raids). Qaadhi `Iyyaadh has mentioned that the general, Fardh (compulsory) Jihaad was revealed in the year of al-Fat'h (i.e. the Conquest of Makkah), the eight year after Hijrah, in Soorah Baraa'ah (i.e. Soorah at-Tawbah), when Allaah Ta`aalaa said: "And fight the Mushrikeen (polytheists) completely..." This does not negate what has preceded, because it's obligation prior to that (i.e. eight year after Hijrah) had been specific, and now these Aayaat made it general." [End quote from al-Haawi lil-Fataawi.]
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Huzaifah ibn Adam
01-12-2017, 10:37 AM
Originally Posted by Umm Abed
:jz: brother Huzaifah for this educational Islamic quiz.

Is the answer verse 29 of Surah Taubah?
آمين يا رب العالمين

The Aayah you have mentioned, sister, is from the Aayaat which made Jihaad Fardh (compulsory), and that was (according to Qaadhi `Iyyaadh) seven or eight years after the Aayah which made it permissible (i.e. Aayats 39-40 from Soorah al-Hajj). So, although it's not the answer to the quiz, it does answer a follow-up question, which is: "Which Aayaat made Jihaad Fardh?" So, جزاك الله خيراً for that answer, sister.
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Huzaifah ibn Adam
01-12-2017, 10:42 AM
Sister noraina has answered quiz #005, and sister Umm Abed has also added to the answer, so we can now move to the next:

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Quiz #006:

"What language did Nabi Moosaa عليه السلام speak?"
Reply

Umm Abed
01-12-2017, 10:45 AM
The answer is Hebrew, right?
Reply

Huzaifah ibn Adam
01-12-2017, 11:21 AM
Originally Posted by Umm Abed
The answer is Hebrew, right?
Okay, but Nabi Moosaa عليه السلام had also traveled to Madyan, correct? There, he met Nabi Shu`ayb عليه السلام, who was an Arab and spoke Arabic, and he not only spoke with Nabi Shu`ayb عليه السلام, but he also married one of his daughters and worked for him for ten years. The people of Madyan spoke Arabic. So if Nabi Moosaa عليه السلام spoke Hebrew, how did this happen?

Baarakallaahu feek.

(Your answer is technically correct, sister. But, we're going to make people think a bit further.)
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Umm Abed
01-12-2017, 12:55 PM
I think he learnt Hebrew because he was brought up in the household of Fir'oun?
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greenhill
01-12-2017, 01:12 PM
Semitic language? Similarities?

:?


:peace:
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Scimitar
01-12-2017, 01:23 PM
Originally Posted by Huzaifah ibn Adam
That is correct....

...The word Sahaabi itself comes from the verb صَحِبَ يَصْحَبُ Sahiba - Yas'habu, which means "to accompany". To spend time in the company of someone. That is termed "Suhbah". That is the requirement for being a Sahaabi, or a Taabi`i, or a Tab`-ut-Taabi`i.
Like the blessed tree?



Does this fit the context?

Scimi
Reply

Scimitar
01-12-2017, 01:26 PM
Originally Posted by Huzaifah ibn Adam
Okay, but Nabi Moosaa عليه السلام had also traveled to Madyan, correct? There, he met Nabi Shu`ayb عليه السلام, who was an Arab and spoke Arabic, and he not only spoke with Nabi Shu`ayb عليه السلام, but he also married one of his daughters and worked for him for ten years. The people of Madyan spoke Arabic. So if Nabi Moosaa عليه السلام spoke Hebrew, how did this happen?

Baarakallaahu feek.

(Your answer is technically correct, sister. But, we're going to make people think a bit further.)
Semitic languages share common roots,

Also, thats where Sinai is, in Madyan, and not in the Sinai Peninsula's location known as St Catherines (which was named on a whim by the mother of Constantine, Helen lol)

Scimi
Reply

noraina
01-12-2017, 01:27 PM
Originally Posted by Huzaifah ibn Adam
Okay, but Nabi Moosaa عليه السلام had also traveled to Madyan, correct? There, he met Nabi Shu`ayb عليه السلام, who was an Arab and spoke Arabic, and he not only spoke with Nabi Shu`ayb عليه السلام, but he also married one of his daughters and worked for him for ten years. The people of Madyan spoke Arabic. So if Nabi Moosaa عليه السلام spoke Hebrew, how did this happen?

Baarakallaahu feek.

(Your answer is technically correct, sister. But, we're going to make people think a bit further.)
I'm not sure if I'm wrong, but if I base this on the assumption that his first language was Hebrew, when the Prophet Musa :as: travelled to Madyan, he would have had to learn Arabic from someone who knew both languages. (Easy answer, lol)

Unless then Classical Arabic and Classical Hebrew were very similar, like mutually intelligible?

Or maybe they all spoke something like Aramaic - but then that's not Arabic, is it?
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Huzaifah ibn Adam
01-12-2017, 02:16 PM
Dr. Ahmad Shahlaan writes in his book titled, "Lughaat ar-Rusul wa Usool ar-Risaalaat" (The Languages of the Messengers and the Origins of the Messages):

لقد عاش موسى في مصر أربعين سنة تربى خلالها في بلاط فرعون فتكون لغته الأم هي المصرية، ويمكن أن يكون ملماً بلغة أخرى إلى جانب المصرية كعادة الملوك في تعليم ذويهم عدة لغات، فربما كان ملماً بلغة خاصة بالعبرانيين أو الإسرائيلين، إذن فهناك احتمال غالب أن تكون لغة البلاغ الأصلي للتوراة هي المصرية دون غيرها، باعتبارها اللغة المشتركة بين جميع سكان مصر، أو يحتمل أن تكون لغة التوراة الأصلية هي لغة هؤلاء الذين هاجروا من فلسطين إلى مصر وهم أخلاط، فتأثروا بعادات مصر واكتسبوا لغتها، ثم رجعوا إلى فلسطين يحملون معهم موروثهم الثقافي والفكر الجديد، فكانت لغتهم على أقل تقدير خليطاً من المصرية والكنعانية الحيثية، فتكون هي اللغة التي دونوا بها التوراة نقلاً عن موسى، وإذا كان موسى قد عاش أربعين سنة في مصر ثم رحل إلى مدين وهي قبيلة عربية -أو على الأقل ليست إسرائيلية - ليعيش فيها أربعين سنة أخرى، فإنه بالتأكيد كان قد ألم بلغة هذه القبيلة قبل عودته إلى مصر رسولاً. انتهى

Obviously, not all of the members can understand Arabic, so I will just translate that quickly:

"(Nabi) Moosaa (عليه السلام) lived in Egypt for 40 years, and he was brought up - during this period of time - in the royal palace of Fir`own, so his mother tongue was Misriyyah (Egyptian), and it is also possible that he was acquainted with the languages (of the countries) adjacent to Egypt, as it is the habit of kings to teach their family a number of different languages, so perhaps he was acquainted with the languages with are exclusive to the Israelities and Hebrew speakers. Then, we have here a big possibility that the original language in which the Tawraah was delivered (to Nabi Moosaa عليه السلام) was Misriyyah (Egyptian), and none other than it, on account of the fact that it is the language which is shared among all of the citizens of Egypt. It is also possible that the original language in which the Tawraah was revealed could have been the language of these people who had migrated from Palestine to Egypt, and they are mixed, so they became affected by the customs of Egypt and they acquired its language, and thereafter they returned to Palestine, carrying with them this new ideology and heritage of theirs. Their language, at the very least, had become mixed with Misriyyah (Egyptian) and Kan`aaniyyah, and so this would be the language in which they recorded the Tawraah which they received from (Nabi) Moosaa (عليه السلام). And, when (Nabi) Moosaa (عليه السلام) himself had lived for 40 years in Egypt, and thereafter traveled to Madyan - which is an Arab tribe, or, at the very least, a non-Israeli tribe - to live there for a further 40 years, then most certainly he was fluent in the language of this tribe before returning to Egypt as a messenger." [End quote.]

Shaykh Musaa`id ibn Sulaymaan at-Tayyaar writes - and this article can be found on Multaqaa Ahl at-Tafseer:

مدين قرية عربية، وهي في شمال الجزيرة على الجانب المقابل لمصر، وهذا يعني أن سكانها عرب يتكلمون العربية وقت موسى عليه السلام، والملاحظ أن موسى عليه السلام لم يحتج إلى ترجمان للحديث مع المرأتين، ولا يقال: إن وجود الترجمان محتمل، إذ إن ذلك يلزم منه أن موسى عليه السلام صار يتكلم لغته ويبحث عمن يعرفها ثم ذهب إلى المرأتين ووقع الخطاب، ثم جاءت البنت وكلمت الترجمان، ثم كلم الترجمان موسى عليه السلام إلخ، لا شك أن تصور ذلك وافتراضه غير مرضي، كما أن افتراض أنهم تكلموا بلغة الإشارة والرموز غير وجيه كذلك.

فإذا كان موسى عليه السلام قد كلمهما مباشرة دون ترجمان، فما اللغة المشتركة التي كانوا يتحدثونها، الذي يبدو -ظناً- أنها عربية تلك الزمان، كانت مثل ما هي عليه اليوم لهجات العرب في مصر والجزيرة والشام والعراق، حيث يمكن أن يتخاطب أولئك بلهجاتهم ويفهم بعضهم من بعض، الذي يبدو أن الحال كان كما هو عليه اليوم، وإنما الأمر لا يعدو لهجات يتكلم بها كل أهل منطقة، لا تستغرب ذلك، فهل هناك ما يدل على غيره؟. انتهى

"Madyan is an Arab village, and it lies north of the (Arabian) Peninsula, on the side which is in line with Egypt, and this means that its inhabitants were Arabs who spoke Arabic during the time of (Nabi) Moosaa عليه السلام. Something to be noted is that (Nabi) Moosaa عليه السلام did not require an interpreter when speaking to the two women (from that village), and it cannot be said: "There is a possibility of an interpreter having been present," because that would necessitate that (Nabi) Moosaa عليه السلام went around speaking his language and first of all went looking around for someone who knew it (and could speak and understand it), and thereafter he went to the two women and the conversation took place, and thereafter the daughter came and spoke to the interpreter, and thereafter the interpreter spoke to (Nabi) Moosaa عليه السلام, etc. There is no doubting that imagining something like that and necessitating it is unacceptable, just as the idea of them having spoken through sign language is unacceptable.

Then, seeing as how (Nabi) Moosaa عليه السلام had spoken to them directly, without the need for an interpreter, then what was the shared language in which both parties had been speaking? What is apparent is that it was Arabic during that time; it was as it is today, with the various dialects of the Arabs such as that spoken in Egypt, and the dialect spoken in the (Arabian) Peninsula, and the dialect spoken in Shaam, and the dialect spoken in Iraq, and thus they were able to speak in their dialects and each understood the other. What is apparent is that the situation then was the same as it is today, and that the matter did not exceed that of (a variation) of dialects, with each party speaking the dialect of the locality it came from. That is not something strange, and is there anyone who can prove other than this?" [End quote.]

So the answer is, there is a lot of Ikhtilaaf (differences of opinion), but the summary is that Nabi Moosaa عليه السلام was able to speak both Hebrew and Arabic, and perhaps other languages as well.

والله تعالى أعلم
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Umm Abed
01-12-2017, 04:24 PM
:jz: for explaining all.
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Huzaifah ibn Adam
01-12-2017, 09:55 PM
آمين يا رب العالمين

And now, seeing as the quiz has been answered and a little bit of information on it has been posted, we can now move on to the next:

--------------

Quiz #007:

"Name the only two Ambiyaa (from the Ambiyaa we know of from Qur'aan and Sunnah) who never got married."
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Umm Abed
01-13-2017, 05:57 AM
I think I got it:

Nabi Yahya A.S.
Nabi Esa A.S.
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