ummtaalib

Taqabbalallaahu minnaa wa minkum! May Allah ta'ala accept from us and from you! 'Eid Sa'eed to all our members wherever you are and whenever it is!! ‘Īd - An Occasion of Happiness Allāh ta‘ālā, through His sheer Grace and Mercy only, grants us many moments and days of happiness throughout our lives. When we hear of engagements and weddings, or of the birth of a child, or anticipate the day of ‘Īd, we experience joy in our hearts. Despite all our shortcomings, disobedience and subsequent unworthiness, He does not deprive us of such occasions of happiness. These occasions are unique in the sense that each individual, no matter what condition he is in, experiences happiness to some degree at the mere thought of their arrival. This happiness is from Allāh ta‘ālā alone, as He is the one in whose control lies joy and sorrow. One such occasion of happiness is the day of ‘Īd...Read Here.

‘Īd - An Occasion of Happiness By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Allāh ta‘ālā, through His sheer Grace and Mercy only, grants us many moments and days of happiness throughout our lives. When we hear of engagements and weddings, or of the birth of a child, or anticipate the day of ‘Īd, we experience joy in our hearts. Despite all our shortcomings, disobedience and subsequent unworthiness, He does not deprive us of such occasions of happiness. These occasions are unique in the sense that each individual, no matter what condition he is in, experiences happiness to some degree at the mere thought of their arrival. This happiness is from Allāh ta‘ālā alone, as He is the one in whose control lies joy and sorrow. One such occasion of happiness is the day of ‘Īd. However, when we entertain the thoughts of happiness that surround ‘Īd, many disobediences run through our minds. As far as the Dīnī aspects surrounding ‘Īd are concerned, only a handful are thought of, and even those, as mere rituals. At most, people will think of certain sunan of ‘Īd and ‘Īd salāh, and on ‘Īd-al-Adhā the udhiyah (qurbānī). Thereafter, Zuhr, ‘Asr and the remaining salāhs of the day are almost unheard of. Even the Fajr salāh is missed by many especially when the days of ‘Īd fall in the summer months in the UK, because it is too early for them to make an effort to perform it. To perform the five times daily salāh is fard (compulsory) upon each and every believer, whilst the ‘Īd salāh is at most wājib, which, although of great importance, is albeit of a lower degree than fard. Therefore, being punctual in fulfilling a wājib whilst leaving aside a fard, is not the way a Muslim behaves, especially on an occasion of happiness. The happiness surrounding ‘Īd-al-Adhā is based upon the great life of Ibrāhīm ‘alayhis salām, in which he was tested numerous times by Allāh ta‘ālā, but never once did he waver or falter in his obedience to Him. He was tested during his youth; he was exiled by his father when he had no resources and was in need of his father’s support. But for Allāh ta‘ālā, he left him. Then again he was tested during his old age, when he was commanded to sacrifice his son Ismā‘īl ‘alayhis salām, when he needed him the most. Allāh ta‘ālā says, “When his Lord put Ibrāhīm to a test with certain Words, and he fulfilled them…” (2:124) It is this great life that we remember on the days of ‘Īd-al-Adhā, and we are made to understand by Allāh ta‘ālā that just as My Khalīl Ibrāhīm ‘alayhis salām, who gave all sacrifices in order to carry out My commands, is being remembered throughout the world by millions of people, year in, year out, and will be remembered in the Hereafter, if you also live your lives according to My commands, I will also grant you honour and dignity both in this world and the Hereafter. ‘Īd in no way means that we enjoy ourselves as we like, disobeying Allāh ta‘ālā by watching movies, intermingling freely with the opposite gender, consuming harām and generally neglecting our duties as Muslims. We should at all times, especially on this happy day of ‘Īd, purify our hearts from harbouring grudges, jealousy, hatred and ill-feelings towards our fellow Muslim brothers and sisters, which is against the spirit of the way of our beloved Prophet sallallāhu ‘alayhi wasallam. In contrast, we should have a greater sense of remembering Allāh ta‘ālā: the one who granted us this day of happiness. On the occasion of ‘Īd-al-Fitr, Imām Abū Hanīfah rahimahullāh would complete the recitation of the entire Qur’ān during the night, and another during the day, after having already completed its recitation 61 times over the month of Ramadān. Our salaf as-sālihīn (pious predecessors) would spend their days of ‘Īd in the obedience of Allāh ta‘ālā and in His remembrance, whereas we spend ours in His disobedience. We should learn our lesson from the blessed sīrah of Ibrāhīm ‘alayhis salām not to disobey Allāh ta‘ālā in the slightest, and submit totally to His command at every juncture in our lives, just like he ‘alayhis salām did. If we do this, then we will acquire the proximity of Allāh ta‘ālā and every day of our lives will be a day of ‘īd; a day of happiness and ecstasy. A person who gains the proximity of Allāh ta‘ālā through obedience to Him experiences such happiness and ecstasy during every moment of his life, that in comparison to it the pleasures of the whole world amount to nothing. Moreover, the truth is that the pleasures we search for in the displeasure of Allāh ta‘ālā are superficial, fake, and hollow. They are nothing but illusions. True pleasure lies in the connection and strength of relationship with Allāh ta‘ālā, in love for the Prophet sallallāhu ‘alayhi wasallam, and in following his teachings in all aspects of life. It is this pleasure that our pious predecessors would experience. If that wasn’t the case, why would Ibrāhīm ‘alayhis salām have gone through so much for the sake of Allāh ta‘ālā? Why would Imām Abū Hanīfah rahimahullāh have recited the Qur’ān so much, even on the day of ‘Īd? One of our great predecessors, Mawlānā Fadl-ar-Rahmān Ganjmurādābādī rahimahullāh used to say that whenever he would go into prostration, he would not wish to raise his head again. Such was the feeling of ecstasy in worship and obedience. Ibrāhīm ibn Adham rahimahullāh would say, “By Allāh! If the kings were to know the pleasure we are in, they would fight us with swords [to snatch it away from us].” Abū Sulaymān Ad-Dārānī rahimahullāh would say, “The worshippers of the night in their worship experience more pleasure than those who engage in futility.” This was the feeling of ecstasy and pleasure that compelled Bilāl radhiyallāhu ‘anhu to say, “Ahad, ahad (Allāh is One, Allāh is One)” despite being brutally tortured. This lesson that we learn at the occasion of ‘Īd-al-Adhā, should be revised each time Allāh ta‘ālā grants us any kind of happiness. At occasions of happiness we should not forget our Compassionate Creator who has granted us the happiness. May Allāh ta‘ālā grant us all the pleasure of His obedience, and keep us steadfast on the creed of Ibrāhīm ‘alayhis salām and his immense will of submission. Āmīn.

10 Points on the Day of ‘Arafah The day of ‘Arafah is the most important day for a Haji. Whilst only a select few of the Ummah are chosen by Allah Ta’ala to physically be on the plains of ‘Arafat on the 9th of Dhul Hijjah, there are several virtues and deeds mentioned regarding the day of ‘Arafah which apply to those afar as well. Hereunder are ten of them. The Virtue of the Day 1. The day of ‘Arafah is one of the best days of the year, Sayyidna Anas (radiyallahu’anhu) says: “The day of ‘Arafah equals 10 000 days in virtue”! (At-Targheeb, vol. 2 pg.200 & Lataiful Ma’arif, pg.460) 2. “On the day of Arafah, Allah frees even those who are not physically in Arafah. Therefore the next day is Eid for all” (Ibn Rajab -rahimahullah in Lataiful Ma’arif, pg.482) 3. The Day of ‘Arafah has also been labelled as “Yawmul Eid” by Sayyiduna ‘Umar (radiyallahu’anhu) as its the day in which Allah Ta’ala announced the perfection of Islam. (Sahih Bukhari) Deeds for this Day 4. DO on the Day of ‘Arafah: 1. Fast 2. Recite kalimah shahadah a lot 3. Excessive Du’a 4. Sadaqah 5. DON’T: 1. Persist on Sin (i.e, make tawbah -repent- from all sins) 2. Be arrogant These 2 types of people are deprived on this blessed day. (Ibn Rajab -rahimahullah- in Lataiful Ma’arif, pg.494) 6. Zikr on the Day of ‘Arafah Rasulullah (sallallahu’alaihiwasallam) would recite the following abundantly on the day of Arafah: Lailaha illallahu Wahdahu lasharika lahu lahulMulku walahulHamdu biyadihilKhairu wahuwa ‘ala kulli shai-inQadir (Musnad Ahmad; see Majma’uz Zawaid, vol.3 pg.252) كان أكثر دعاء النبي عليه السلام يوم عرفة “لاإلٰه إلا الله وحده لا شريك له، له الملك وله الحمد بيده الخير وهو على كل شئ قدير“ -أحمد والترمذي 7. Sayyiduna ‘Ali’s (radiyallahu’anhu) dua on the Day of ‘Arafah Allahumma a’tiq raqabati minanar wa awsi’li minar Rizqil Halal,wasrif ‘anni fasaqatil Jinni wal ins Translation: O Allah! Free me from the fire, increase my lawful sustenance, and keep away the transgressive Jin and humans from me. (Ibn Abi Dunya, see Lataiful Ma’arif, pg.494) :دعاء سيدنا علي رضي الله عنه يوم عرفة اللهم أعتق رقبتي من النار، وأَوسِعْ لِيْ مِنَ الرّزقِ الحلال، وَاصْرِفْ عني فَسَقة الجن والإنس -ابن أبي الدنيا 8. “Fasting on the day of Arafah will expiate the sins of the past and future year.” (Sahih Muslim) 9. Rasulullah sallallahu’alaihiwasallam said: “He who protects his ears, eyes & tongue on this day (Day of ‘Arafah) will be forgiven” (Musnad Ahmad with a reliable chain, Majma’uz Zawaid, vol.3 pg.251) Shaytan’s Humiliation 10. The day of ‘Arafah is the day when Shaytan is most humiliated (due to Allah’s extensive forgiveness) (Muwatta Imam Malik, Musnad Ahmad & Ibn Majah, hadith:3013) Conclusion All of the above will have real significance to us if we implement it and not just share it. May Allah Ta’ala grant us all the tawfeeq (ability) to practice on all the above and may He bless us with repeated opportunities of physically being on the plains of ‘Arafat. Ameen. al-miftah

Lol Haya...life itself is a major exam!

Some Masaail Pertaining to Takbeer-e-Tashreeq Q: What is the position of Takbeer-e-Tashreeq inDeen? A: Takbeer-e-Tashreeq is waajib in Deen. [1] Q: When should the Takbeer-e-Tashreeq be recited? A: It should be recited after every fardh Salaah,whether the Salaah was performed individually or in congregation.[2] Q: How many times should it be recited after every fardh Salaah? A: It should “only” be recited once.[3] Q: On whom is Takbeer-e-Tashreeq waajib? A: It is waajib on both baaligh men and women. However, men should recite it audibly and women should recite it softly.[4] Q: If one forgets to recite it after Salaah, then what should be done? A: If the person remembers whilst seated on the musalla and has not yet spoken to anyone, then he should recite the Takbeer-e-Tashreeq. However, if he has spoken or engaged in any worldly activity, then the Takbeer-e-Tashreeq will fall off. [5] Q: If one intentionally leaves out reciting the Takbeer-e-Tashreeq, will he be sinful? A: He will be sinful on account of omitting a waajib of Deen.[6] Q: For how many Salaah will the Takbeer-e-Tashreeq be recited? A: The Takbeer-e-Tashreeq will be recited for twenty three Salaah commencing from the Fajr of the ninth of Zul Hijjah and terminating on the Asr of the thirteenth of Zul Hijjah.[7] Q: In the case where one is making qadha for missed Salaah during the days of Tashreeq, should he recite the Takbeer-e-Tashreeq after the qadha Salaah? A: The Takbeer-e-Tashreeq will only be recited after those qadha Salaah which were missed during the days of Tashreeq of the same year. [8] Q: Should the Takbeer-e-Tashreeq be recited after the Eid Salaah? A: It should be recited after the Eid Salaah.[9] Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) ويجب تكبير التشريق في الأصح للأمر به (حاشية رد المحتار – باب العيدين 2/177) وقالا بوجوبه فور كل فرض مطلقا ولو منفردا … إلى قوله: وعليه الاعتماد والعمل والفتوى في عامة الأمصار وكافة الأعصار (حاشية رد المحتار – 2/179) ويجب تكبير التشريق في الأصح للأمر به مرة (حاشية رد المحتار – 2/177) وقالا بوجوبه فور كل فرض مطلقا ولو منفردا أو مسافرا أو امرأة … إلى قوله: وعليه الاعتماد والعمل والفتوى في عامة الأمصار وكافة الأعصار ) و على مقتد مسافر أو قروي أو امرأة بالتبعية لكن المرأة تخافت (حاشية رد المحتار – 2/179) عقب كل فرض عيني بلا فصل يمنع البناء ، قال ابن عابدين تحته: فلو خرج من المسجد أو تكلم عامدا أو ساهيا أو أحدث عامدا سقط عنه التكبير ، وفي استدبار القبلة روايتان ، ولو أحدث ناسيا بعد السلام ، الأصح أنه يكبر ولا يخرج للطهارة ، فتح (حاشية رد المحتار – 2/179) قال ابن عابدين: وفيه نظر لما قدمناه عنه في بحث سنن الصلاة أن الإثم في ترك السنة أخف منه في ترك الواجب (حاشية رد المحتار – 2/178) أوله من فجر عرفة وآخره إلى عصر العيد … إلى قوله: وقالا بوجوبه فور كل فرض مطلقا ولو منفردا أو مسافرا أو امرأة لأنه تبع للمكتوبة إلى عصر اليوم الخامس آخر أيام التشريق وعليه الاعتماد والعمل والفتوى (حاشية رد المحتار – 2/179) أو قضى فيها منها من عامه (حاشية رد المحتار – 2/179) ولا بأس به عقب العيد ، لأن المسلمين توارثوه ، فوجب اتباعهم وعليه البلخيون (حاشية رد المحتار – 2/180)

wa'alaykumus salaam Haya...i have no idea why this is so

Before the advent of the printing press, each copy of the Qur’aan were calligraphered ( written by hand), and for this purpose, there always has been, in every age, a large group of calligraphers whose sole purpose in life was (and still is) nothing else except the calligraphy of the Qur’aan. There many styles of writing, but two are the most popular for the Mus-haf (style of writing for Qur’aan) In addition to lithography, and photocomposition, lately word processors may have be used to print the of Holy Qur’an. However, to date the best quality of Holy Qur’aan are always initially hand written by the master calligrapher and then photograph and printed. There are several Qur’anic styles of writing however, two of them widely used. Both are different in style as well as some slight differences in sign convention. The first style is most popular among middle east and African countries The second style is most popular in Sub-Continent, (India, Pakistan Bangladesh) The second style is most popular among the non-Arab because the Arabic letters are large and bold rounded with word clearly separated the vowels signs accurately placed over or under the letters. This is very essential because of overwhelming majority of this group of Muslims hardly have any background in Arabic language. Without the diacritical marks placed clearly over and under the letters overwhelming majority would not be able to read the Holy Qur’aan properly. The script of Holy Qur’aan is printed according to the Riwaayah, Qira’ah (recital) and I’raab (diacritical marks including markings, signs and pointers for proper pronunciation) of Hafs ibn Sulayman ibn Al-Mugirah Al Asaiy Al Kufiyy. Hafs ibn Sulayman who learned the Holy Qur’aan from the Imam (expert) of Qiraa’ah (recital) Aa’sim ibn Abi Nujood Al Kufiyy At Taabi-iyy who learned from Abu Abdur Rahmaan Abdullah ibn Habeeb As Sulamiyy who learned from Sayyidina ‘Uthmaan ibn ‘Affaan (radhiAllahu anhu) Sayyidina ‘Aliyy ibn Abi Taalib (radhiAllahu anhu), Sayyidina ‘Abdullah ibn Mas’oud (radhiAllahu anhu), Sayyidina Zaid ibn Thaabit (radhiAllahu anhu) and Sayyidina Ubay ibn Ka’b (radhiAllahu anhu) and they all learned from the Holy Prophet Muhammad Mustafa (sallallahu alaihi wa salam). The script of Holy Qur’aan is according to that which is related by Imam of Rusm (script) from the Qur’an of Sayydina Uthmaan ibn Afaan (radhiAllahu anhu), which he had send to Ba’srah, Kufa (Iraq), Shaam (Syria) and Makkah. It was the Qur’aan that was kept for the people of Madinah, the Qur’aan that he (Uthmaan) used for his own recital and also from those Qur’aans that were transcribed . There is no doubt that every word of the Holy Qur’aan ( exception of dots and diacritical marks and pointers) are in accordance with the authorized copies of Sayydina ‘Uthmaan ibn Affan (radhiAllahu anhu). Where the Imam of Rusm (script) have differed in the style of script of some words, the apparent overwhelming and preferred script is followed. In additions this also by considering the recital method of the expert Qurraa (reciters) whose recital method is printed. However, the simplicity of script, including the clarity of Tushkee (I’raab i.e. diacritcal pointer and marking guides) have been used for the easy and correct rectial by the non-Arab (Ajamiyy) reader. Both Mus-haf, style of writing, also slightly differ in the convention of diacritical marks. This should be kept in our mind that the Word of Allah The Holy Qur’aan was revealed to Rasoolullah (sallallahu alaihi wa salam) in speech. In the past, it was and still is, common tradition among the Muslim community to memorise the entire or part of the Qur’aan. One main reason, to preserve the Holy Qur’aan in writing and later development of dots, diacritical marks and pointers, was so that Holy Qur’aan may be accessible to Non-Arabs Muslims living far from the Arabian peninsula. The diacritical system later served tremendously to preserve its correct pronunciation with minimum of effort to the Arab or non-Arab alike. It is generally believed that Sayyidna ‘Uthmaan (radhiAllahu anhu) had accomplished the preparation of five copies, but Abu Hatim Sijistani says that a total of seven copies were prepared. Out of these one was sent to Makkah al-Mukarramah, one to Syria, one to Yemen, one to Bahrain, one to Basrah and one to Kufah, and one was preserved in Madinah at-Tayyibah. The ummah reached a consensus on the rule that it is not permissible to write the text of the noble Qur’aan using any method other than the ‘Uthmaani Script. Consequently, all copies of the Qur’aan were, later on, written in accordance with this method. Upto this time, there existed only one single copy of the noble Qur’aan – complete, authentically standard and collectively attested by the whole ummah. These distinguished persons prepared more than one copy of this newly organized Mus-haf (copy of the Qur’aan). By Muallimah Sauda ummulhasanaat

Who is the Sacrifice? Yesterday, Ebrahim Alayhis Salaam stood ready, with knife in hand, to sacrifice his only child to secure Allah's pleasure. Today, we sacrifice every command of Allah for the happiness of our kids. Affluenza! Affluenza is a term that describes a mental illness that develops in a child by a parent's excessive molly coddling which translates into reckless behaviour and an inability to understand the consequences of one's actions. This very condition was used in the recent defence of a 16 year old American youth who while drunk and stealing his father's vehicle killed four people and injured twelve others in a horrific collision. While the prosecution was pushing for a 20 year imprisonment, the defence mellowed the judgement down to ten years in a psychiatric facility. The defence argued that due to the pampered lifestyle afforded to him by his wealthy parents who gave him everything and never set any limits, the teenager never learned that he was responsible for his actions and that his actions have consequences. Hence, he was not fully responsible for his actions. This type of mentality surely rings a bell when one considers many of the youth in our own community. Many are the parents who instead of parenting the child, dote on his/her every wish and encourage a lifestyle of indulgence. Flashy cell phones are given to kids still in primary school, expensive vehicles as soon as they can drive and plentiful cash to throw around. If the kids get into trouble, even if they are at fault, the parents throw their power and influence around so that he/she gets away scot-free, instead of using such opportunities to teach the kids responsibility. One wonders if these parents realise that they are sowing the seeds of destruction for those they love the most. The following Hadith imparts a most powerful lesson, “Whoever seeks Allah's Pleasure at the expense of the people's displeasure, will win Allah's Pleasure and Allah will then cause the people to be pleased with him. And whoever seeks to please others at the expense of Allah's Displeasure, will draw the Displeasure of Allah and Allah will then cause the people to be displeased with him." (Ibn Hibban) Is it then any surprise, that the very kids that were doted upon later become their parents’ greatest nightmares causing untold pain and grief? The time of Qurbani should be a moment of deep reflection in the upbringing of our kids. Yesterday, Ebrahim Alayhis Salaam stood ready, with knife in hand, to sacrifice his only child to secure Allah's pleasure. Today, we sacrifice every command of Allah for the happiness of our kids. The Hadith teaches us, “No father has given his child a gift better than good character.”(Tirmizi) Unfortunately for many, the idea of gifts have been restricted to objects of material value, yet the Hadith, time and again, informs us that real wealth is the wealth of the soul. Have we not witnessed, with our very eyes, people whose monetary value is in the millions but who are valueless as human beings? It is hard to imagine that loving parents would wish the same internal bankruptcy for their kids. Reality is sometimes stranger than fantasy. This year when we put the knife on the animal's throat that we sacrifice to please Allah, reflect on the rest of your life. Are we sacrificing for Allah or are we sacrificing Allah for others? Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban

Compilation of the Qur'an Question: I recently found information relating to the construction of the Qur'an. Ibn Mas'ood was apparently the first man to oversee the compilation of the Qur'an from the scraps of papyrus and other materials that the Qur'an may have been written on. Upon completing this book, some early followers of islam took the text and began translating it into the other dialects of an ever changing Arabic language. Upon realizing this, the 3rd caliph, Hazrat Usman (or Uthmaan) compiled the Uthmani Qur'an which all modern Qur'ans are based on; then ordered the destruction of all Qur'ans that were not his own compilation (including Ibn Mas'ood's). If all of the above is true, then Ibn Mas'ood's original Qur'an is different from the modern Qur'an. Is Usman the only man who knew how different the two books are? In response to my question, I would be appreciative of any historically known facts that are easily referenced, for my own studies. A lack of references would be most regrettable. Answer: It is incorrect to believe that Abdullah bin Mas’ood was the only one to compile the original text of the Qur’an. The actual facts in this regard is that after the demise of Nabi (S.A.W.), Hazrat Abu Bakr (R.A.) entrusted Hazrat Zaid bin Thaabit( R.A.) who was the scribe of Wahi in the prophets time and also a Hafiz, with the task of compiling the Qur’an and he appointed Hazrat Umar as his assistant. Hazrat Zaid (R.A.) made a great amount of effort in compiling the Qur’an. He went to various Sahaabah and gathered whatever portions of the Qur’an they had in their possession. He even approached those Sahaabah who were Haafizul Qur’an and after receiving a strong approval he compiled the entire Qur’an in a single form. This accomplishment was appreciated by every Sahaabah and not a single one objected to it. This compiled version of the Qur’an was kept in the guardianship of Hazrat Abu Bakr (R.A.) and used as a reference. No further copies were made and distributed amongst the Sahaabah. The Sahabah taught and read the Qur’an as they had memorized it or from whatever portions of it they had written down and kept by them. Permission had already been given by Nabi (S.A.W.) to recite the Qur’an in seven different manners, which is commonly known as Al-Qiraa’at-u-Sab’ah. It is for this reason that the recitation of one Sahabah varied from another. Every Sahaabi or his student was not learned in reciting the Qur’an according to the seven different styles. As a result, with the passing of time, differences started occurring amongst some of the Qurraa (Teachers of Tajweed). Each Qari claimed that the Qur’an was revealed according to the manner in which he recited and that the others were reading and teaching an incorrect version of the Qur’an. Noticing these conditions Hazrat Uthmaan (R.A.) became concerned. He therefore consulted the Sahabah who were currently residing in Madinah with regards to a solution to the matter. This meeting was attended by Hazrat Ali (R.A.), Hazrat Zaid bin Thaabit (R.A.), Hazrat Huzaifah bin Yamaan (R.A.) and other eminent Sahabah who were Huffaz of the Holy Qur’an. The outcome of this meeting was that the Qur’an will be compiled for a second time in light of the copy first compiled in the time of Hazrat Abu Bakr (R.A.) and thereafter many copies would be made and distributed to all the Islamic states and cities. This copy would be regarded as the original text. All other copies of the Qur’an were to be burnt and every person was to read the Qur’an according to this copy, thus wiping out the possibility of any differences in reading and teaching the Qur’an. Hazrat Uthmaan (R.A.) assigned this task to four Sahabah, namely Hazrat Zaid bin Thaabit (R.A.), Abdullah bin Zubair (R.A.), Hazrat Sa’eed bin Al -’Aas (R.A.) and Hazrat Abdurrahman bin Harith bin Hishaam (R.A.). This group of Sahabah had the Qur’an compiled in the time of Hazrat Abu Bakr (R.A.) at their disposal and took great assistance from it in compiling the second copy. They further asked all the Sahabah to forward whatever portions of the Qur’an were in their possessions. After making a thorough research and closely examining the different portions of the Qur’an received from other Sahabah, the compilation was successfully accomplished. In this second edition the Surahs were formatted in their proper sequence, since this was not found in the first edition, and it was conclusive of all the seven different styles. Hazrat Ubay bin Ka’ab and Ibne Abbas (R.A.) also contributed towards this great accomplishment. In this manner the Qur’an was compiled with the consensus and consent of all the Sahabah present in Madinah. Thereafter a further five or six copies were made, of which one was kept in Madinah and the remaining were distributed in the major Islamic states and an order was passed that everyone should follow these newly compiled copies and all other copies of the Qur’an should be burnt so that no controversy would arise in the future. It is only through the grace of Allah that this task was accomplished successfully, and Alhamdulillah presently all the copies of the Qur’an are in harmony with the copy compiled in the time of Hazrat Uthmaan (R.A.). For further reference please study the book ‘Uloom-ul-Qur’aan by Mufti Taqi Uthmani Saheb. Jameah Mahmoodiyah

Differences of Opinion regarding the meaning of "Ahrûf" The subject being lengthy and complicated it has not been possible to summerise it. The explanation and in depth discussion on the various views, both weak and strong, can be found in the translation of a section from Mufti Taqi Uthmani’s book ‘Uloom al-Qur’an. Understanding Seven Ahruf –1 (the weaker explanations) بسم الله الرحمن الرحيم الحمد لله وحده و الصلاة و السلام على من لا نبي بعده و على آله و أصحابه أجمعين The missionaries and the orientalists have always been attacking the Muslim claim of perfect preservation of the Holy Qur’an. They try to make an issue of the Hadith narrations on Seven “Ahruf.” Also while many of their lies can be easily responded to in the light the best interpretation recognized by the scholars, they always run away from the truth alluding to huge differences among the scholars on the point. This series is intended to show the best interpretation, arguments for it, comparison with other interpretations, nature and significance of the difference in interpretations and finally to see if the whole thing puts to doubt the claim of Qur’an absolute and ultimate preservation? I hope people with scholarly taste will find it useful, in-sha’Allah! DISCLAIMER! It must be noted, it is NOT the original work of the respected Shaykh, nor has the translation been reviewed by the him. His book is in Urdu and is available HERE. The translation titled “An Approach to Quranic Sciences” published by Darul Ishat has been used with some changes. Headings have been added. References have been revised using the latest available editions of the works cited, and notes in the footnotes are by the publisher here. Any mistake in the translation, references or notes may be attributed only to the publisher of this post. Understanding Seven “Ahruf” Translation of a section from Shaykh Taqi Usmani’s book ‘Uloom al-Qur’an Part 1 1. Introduction According to an authentic Hadith, the Holy Prophet has said, Qur’an has been revealed on seven “ahruf”. So recite it in a way that is easy for you out of these.[1] What is meant by revelation of the Qur’an on seven “ahruf”? This is a very momentous and lengthy subject, indeed, one of the most complicated discussions on the sciences of the Qur’an. It is very difficult to discuss it in full details in this work but the important things about it are being presented below. The Hadith quoted above is uninterrupted as far as its meanings are concerned, so that the renowned Muhaddith Abu ‘Ubayd Qasim bin Salam has affirmed its continuity (tawatur). The well known scholar of hadith and recitals (qira’at) Ibn al-Jazari has stated that he has put together all the variation of this report in a separate monograph. According to him, this hadith has been narrated by ‘Umar bin Khattab, Hisham bin Hakim bin Hizam, ‘Abdur Rahman bin ‘Auf, Ubayy bin Ka’b, ‘Abdullah bin Mas’ud, Mu’az Ibn Jabal, Abu Hurayrah, ‘Abdullah bin ‘Abbas, Abu Sa’id Khudri, Huzaifah bin Yaman, Abu Bakrah, ‘Amr bin al-‘Aas, Zayd bin Arqam, Anas bin Malik, Samurah bin Jundub, ‘Umar bin Abi Salmah, Abu Jaham, Abu Talha and Umm Ayyub Ansariyah- may Allah be pleased with them all.[2] In addition, several others have referred to the incident that while addressing a congregation, ‘Uthman the third Caliph, proclaimed that all those who had heard the tradition from the Holy Prophet that; The Qur’an was revealed on Seven “Ahruf” each of which was effectual, should stand up. In response to this the number of companions who stood up was so large that they could not be counted. [3] 2. Meaning of Seven “Ahruf” The first problem we face with this Hadith is what is meant by the revelation of Qur’an on Seven “Ahruf”? We find a great deal of difference of opinion on this subject. Up to thirty five different views have been quoted by Ibn al-‘Arabi and others.[4] Some of the popular views are quoted below. 2.1. First View: Seven “Ahruf” are the Seven well known Recitals (qira’ts) Some people think that Seven “Ahruf” refers to the recitals of the seven well-known reciters (qaris) of the Qur’an. But this view is unfounded and wrong, because the continuously reported recitals (mutawatir qir’ats) of the Qur’an are not limited to seven. Rather, many other recitals are confirmed though mutawatir narrations. The seven recitals (qir’ats) became popular because Ibn Mujahid had compiled a selection of seven of them in a book. He neither meant that recitation of the Qur’an was limited to those variations nor did he intend to elucidate the Seven “Ahruf” through the seven recitals. 2.2. Second View: Seven “Ahruf” denote Multiple Recitals (qira’ts) On the same basis some scholars have opined that “ahruf” include all the different recitals, but the word ‘seven’ does not specify the number seven. It means ‘many’. In Arabic, the word ‘seven’ is very often used to denote excess of something. Here also the hadith does not intend that the “ahruf” on which the Qur’an is revealed are specifically seven, but it denotes that is Qur’an is revealed in ‘many’ readings. Of the earlier scholars, Qadi ‘Iyad held the same view[5], and in the latest period Shah Wali Ullah upheld the same opinion[6]. But this view does not seem to be correct because Bukhari and Muslim have quoted Ibn ‘Abbas saying that he heard the Prophet say; Jibril taught me the Qur’an in one “harf” but I turned to him and did not cease asking him to allow more until he ended up at seven “ahruf”[7] This tradition is reported in detail in Muslim on the authority of Ubayy bin Ka’b that the Prophet was sitting by the pond of Banu Ghifar. So Jibril came to the Prophet and said, ‘Allah has commanded you that all your people should recite the Qur’an following one “harf”. On that he said, “I seek the forgiveness of Allah, my people do not have the ability to do so.” Then Jibril came to him again and said, “Allah has commanded that your people recite the Qur’an following two “ahruf.” He said, “I seek the forgiveness of Allah, my people do not have the ability to do that even.” Then he came a third time and said, “Allah has commanded you that your people should read the Qur’an following three “ahruf.” The Prophet again said, “I seek the forgiveness of Allah, my people do not have the ability to do that too.” Then Jibril came a fourth time and said, “Allah has commanded you to let your people recite the Qur’an following seven “ahruf.” Hence whichever “ahruf” they would follow will be correct . [8] The context of these narrations indicates clearly that the word ‘seven’ does not denote an unspecified large number but it denotes the specific numerical value ‘seven’. Hence, in the light of these narrations this view (that seven means more than that) does not hold good and the majority of scholars reject it. 2.3. Third View: Seven “Ahruf” refer to Seven Dialects of Arabic Some other scholars, including Ibn Jarir al-Tabari (d. 310 A.H.) and some others have stated that, in this Tradition, the seven “ahruf” indicate the seven dialects of the tribes of Arabia. The Arabs belonged to different tribes and the language of each tribe, in spite of being Arabic, had a slightly different dialect. It was as usually occurs with a major language that several dialects naturally evolve on regional basis. Hence, for the convenience of different tribes, Allah revealed the Qur’an on seven dialects so that every tribe may read it according to its own dialect.[9] Abu Hatim Sajistani has even enumerated the names of these tries and has stated that the Qur’an was revealed in the dialects of these seven tribes. They are: Quraysh, Huzayl, Taymur Rabab, Azd, Rabi’ah, Hawazin and Sa’d bin Bakr. And Ibn ‘Abdul Barr has relied upon some authorities to name the tribes thus: Huzayl, Kinanah, Dabbah, Taym-ur-Rabab, Asad bin Khuzaima and Quraysh.[10] However, many researchers, such as Ibn ‘Abdul Barr, al-Suyuti and Ibn al-Jazari have refuted this view due to certain reasons; 1) The number of Arabian tribes was quite large, why should the seven be selected? 2) There was a disagreement between ‘Umar and Hisham bin Hakim on the correct recital of the Qur’an. This is reported in Sahih Bukhari in detail, although both of them were of Quraysh and the Prophet confirmed that both were correct and said that the Qur’an had been revealed on seven readings. If seven readings were meant to denote dialects of the seven different tribes there should have been no difference in the views of ‘Umar and Hisham as both were from the Quraysh.[11] al-Alusi has, however, stated that it was possible that the Prophet might have taught the Qur’an to one of them on a dialect different from the Quraysh dialect.[12] But this argument is weak because the purpose of revelation of the Qur’an in different dialects was to make its recital easy for every tribe, hence it does not conform to the prophetic wisdom to teach the Qur’an to a Qurayshite in a different dialect. 3) al-Tahawi has raised another objection to it; if the seven “Ahruf” are understood to correspond to dialects of seven tribes, then it is in contradiction to the Qur’anic proclamation And We have sent no Messenger but with the language of his people . [13] There is no doubt that the Prophet’s people were the Quraysh, hence it is apparent that the Qur’an was revealed in the dialect of the Quraysh only.[14] This view of al-Tahawi is supported by the fact that when ‘Uthman intended to gather the Qur’an a second time and formed a committee comprising the Companions headed by Zayd bin Thabit for this purpose, he instructed them. When you and Zayd ibn Thabit disagree about any of the Qur'an, write it in the dialect of Quraysh. It was revealed in their language . [15] ‘Uthman made it clear that the Qur’an has been revealed only in the language of Quraysh. The question then arises why should there be a difference among them? This would be discussed in detail further on. 4) Apart from this, the proponents of this view hold that “ahruf” and recitals (qira’at) are two separate things. The variations in its recital which exist even today belong to one dialect only, which is the language of the Quraysh. The other dialects were either abrogated or eliminated for some valid reason. On this question, among the several doubts one observes that in the entire collection of Ahadith, we do not find any proof that there were two kinds of differences in the recitation of the Qur’an, one pertaining to Seven “Ahruf” and other pertaining to recitals. In fact wherever a difference in the words of the Qur’an has been mentioned it is referred to as a difference of “ahruf”. Difference in recital is not mentioned separately. For these reasons this view also serves as a weak argument. 2.4. Fourth View: Seven “Ahruf” refer to Maximum no. of specific synonyms allowed in early days The fourth popular view is that of al-Tahawi. According to him, the Qur’an was revealed only in the dialect of Quraysh but because the people of Arabia belonged to different regions and different tribes and it was very difficult for all of them to recite it in one dialect, hence in the beginning they were permitted to recite it in synonymous words of their language. Thus the Prophet had himself suggested synonyms for those people who could not recite Qur’an in the original words correctly. They synonyms were chosen from the dialects of both, the Quraysh and non-Quraysh. Such as, instead of تعال words like هلم or اقبل or ادن could be read because they had the same meaning. But this permission was given only in the early days of Islam when all Arabs were not fully acquainted with the language of the Qur’an. But gradually, this language gained more circulation and the people of Arabia got used to it. They found it easy to recite in the original diction of the Qur’an. In the month of Ramadan before his death, the Prophet sat with Jibril for the final revision of the Qur’an. This is known as Ardul Akhirah (the Final Revision). The use of synonyms was thereafter disallowed and only the original diction of the Qur’an remained.[16] According to this view the tradition relating to Seven “Ahruf” pertained only to the period when the use of synonyms was permissible in the recitation of the Qur’an, and it did not mean that the Qur’an was revealed on Seven “Ahruf”. But that it has been revealed with flexibility that for a certain period it could be recited on Seven “Ahruf” and even that did not mean that they were permitted to use seven synonyms with every word of the Qur’an, but that the maximum number of synonyms that could be used was seven. Further, this relaxation did not mean that everybody was free to choose the synonyms of his own choice, but the words were chosen by the Prophet himself, and he taught the Qur’an to everyone in the diction that was easy for him. Hence only those synonyms were permitted that were proved from the Prophet.[17] Besides al-Tahawi, Sufyan bin ‘Uyainah and Ibn Wahb also subscribed to this view. Hafiz Ibn ‘Abdul Barr goes on to attribute the view to most scholars.[18] The view appears to be more logical than all the other views and its advocates present as an argument the following narration of Abu Bakrah as quoted in Musnad Ahmad, Jibril said to the Prophet, “O Muhammad read the Qur’an in one “harf”. Mika’il said to the Prophet to get the number increased, till the matter reached seven. Jibril then said, “Each of these is sufficient unless you mix the verses of punishment with those of rewards and vice versa. It will be the same as you express the meaning of تَعَالَ (come) with أَقْبِلْ and هَلُمَّ and اذْهَبْ and أَسْرِعْ and أَعْجِلْ (end). [19] There may not be any other doubt on this view but certain confusion persists. It does not explain the position of different recitals of the Qur’an which continue to this day. This theory does not account for it. If these recitals are treated as something different from the Seven “Ahruf” solid arguments will be needed to prove it. In the vast collection of Hadiths, we do not find any mention of difference in the Qur’an other than that accounted for in “ahruf”. How then may we explain differences in reading and “ahruf”? I have not been able to find a satisfactory answer to this confusion with the advocates of this theory. ---------------------------------------------------------------------------------------- NEXT (in the series) we shall look into the “Best Explanation of Seven Ahruf”, in-sha’Allah! [1] Sahih Bukhari, Hadith 4992 [2] Ibn al-Jazri, An-Nashr fil Qira’at al-‘Ashr 1/21, Dar al-Kutab al-Ilmiyya, Beirut [3] Ibid. The same is quoted by al-Suyuti in al-Ittiqan. Al-Suyuti then mentions, Abu Ya’la said, “I can give as many narrators of this Hadith as desired.” (al-Ittiqan fi ‘Uloom al-Qur’an 1/164) [4] Al-Zarkashi, al-Burhan fi ‘Uloom al-Quran 1/212, Dar al-Ma’rifa, Beirut 1957 The figure thirty-five is given with reference to the statement of Abu Hatim Ibn Hibban al-Basti [5] Zakariyya Kandhalwi, Awjaz al-Masalik ilaa Muwatta al-Imam Malik, 4/240, Dar al-Qalam, Damascus, 2003 [6] Shah Wali Ullah, al-Musaffa Sharah Muwatta, 1/187, Matba’ Faroqqi, Delhi, 1287 A.H. [7] Sahih Bukhari, Hadith 3219 Sahih Muslim, Hadith 819 [8] Sahih Muslim, Hadith 821, [9] Ibn Jarir al-Tabari, Jami’ al-Bayan fi Ta’wil al-Qur’an, 1/46-47, Al-Resalah Publishers, Beirut, 2001 [10] Ibn Hajr al-‘Asqalani, Fath al-Bari, 9/27 Dar al-Ma’rifa, Beirut, 1379 A.H. [11] Ibn al-Jazri, op. cit., 1/24 [12] Al-Alusi, Ruh al-M’ani, 1/22, Dar al-Kutab al-Ilmiyya, Beirut, 1415 A.H. [13] Qur’an 14:4 [14] Al-Tahawi, Sharah Mushkil al-Athar, 8/117 Al-Resalah Publishers, Beirut, 1994 [15] Sahih Bukhari, Hadith 4987 Another narration puts it as, “When you and Zayd ibn Thabit disagree about the Arabic of the Qur'an, you should write it in the language of Quraysh. The Qur'an was revealed in their tongue.” (Sahih Bukhari, Hadith 4984) [16] Al-Tahawi, op. cit., 8/117-121 [17] Ibn Hajr al-‘Asqalani, op. cit., 9/27 [18] Al-Zarqani, Sharah al-Muwatta, 2/10, Maktaba Thaqafa al-Diniya, Cairo, 2003 [19] Ahmad, al-Musnad, Hadith 20514. Al-Resalah Publishers, Beirut, 2001 The respected author has quoted from Awjaz al-Masalik (4/242) that its isnaad are good (jayyad). Whereas Shu’aib Arna’ut and his team has mentioned that its chain is weak (da’if) due to the weakness of the narrator ‘Ali bin Zayd bin Jud’an. The report, however, is authentic (sahih) due to other isnad except the words, “it is same as … (to the end)”. These words are not reported from the Prophet through authentic chain of narrators though a statement of Ibn Mas’ud on the same lines is narrated by al-Tabari and al-Tabarani with a sahih chain. (Musnad Ahmad, al-Risalah ed. 34/147) Ibn masud said: “I have listened to the reciters (qura’). I found them reciting in almost the same way. So recite as you know. Beware of going to extremes and differing. For it is like one of you says هَلُمَّ or تَعَالَ (means the kinds of differences that exist are like these synonyms)” (Tafsir al-Tabari 1/50 & 16/30 No. 18998 and al-Tabarani’s Mu’jam al-Kabir Hadith 8680) Al-Baihaqi helps us understand the nature of this phenomenon and tells that it was permissible only before the Final Revision. Commenting on Zaid bin Thabit’s statement, "Recitation (qira't) is a sunnah that is strictly adhered to,” he said: “And what is intended -And Allah knows the best- is following established sunnah regarding "huruf" and about the recitals (qir'ats). It is not permissible to go against the mushaf which is the true guide (on the matter) and the recitals (qira'at) that are famous, even if it seems acceptable in language or even more. And with Allah is the success. And as to the reports about permissibility of reciting "Most Forgiving, Most Merciful" instead of "All-knowing, All-Wise: It is because all of it was revealed. And if he recites (the ending of the verses) this way changing them from their actual position, without mixing the verses about mercy with those about the torment or the other way around, it is as if reading one verse from one surah and one from another surah. It was not sinful reciting this way. And the real thing to which the recitation was confined in the year of the death of the Messenger of Allah, may Allah's peace and blessings be upon him, was (what was permitted) after he revised it twice with Gabriel on him be peace that year. Thereafter the Companions agreed on putting it between the two bindings" (Sunan al-Kubra 2/539 Hadith 3995)

Question I want to know about the 7 styles of reading quraan. How did this come about and what is it? I heard of these Warsj of Nafi’ and Hafs ‘Asim. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Introduction The word ‘Qirā’at’ according to the dictionary means ‘to recite’ or ‘to read’. It is used for any type of reading, be it the Qur’ān or any other literature. According to the terminology of the ‘Ulamā’, the word ‘Qirā’at’ when used in relation to the Qur’ān means ‘a special manner of reciting the Qur’ān according to that which was recited by an Imām[1] of Qirā’at’.[2] Therefore, the manner in which the Qur’ān is recited will be called ‘Qirā’at’ and the recitation itself will be called ‘Tilāwat’. The cornerstone of the different Qirā’āt (variants) is a Hadīth of Nabī e, “The Qur’ān has been revealed in seven Ahruf (categories of differences).[3]” (Bukhari) Due to the fact that this Hadīth is the pivot upon which the entire science of Qirā’at revolves, we shall to the best of our ability try and explain the different aspects of Qirā’at in relation to this Hadīth as explicitly and briefly as possible, leaving out the intricate technicalities, except where necessary. An important point to take note of, which will help the reader with a clear understanding, is that two similar terminologies have been used in this answer, which although are similar in context but are very different in meaning: ‘Sab’ah Ahruf’ – This refers to the words mentioned in the Hadīth. Further explanation shall follow. ‘Sab’ah Qirā’āt’ or ‘Seven Modes’ – This refers to the seven types of Qirā’āt (methods of reciting the Qur’ān). Background And Origin of Qirā’ah The fact that all the Ambiyā’ ‘Alayhimus Salām before Nabī Sallallāhu ‘Alayhi Wa Sallam were sent to specific tribes and for a specific period of time while Nabī Sallallāhu ‘Alayhi Wa Sallam was sent as a universal Nabī till the final day, is well known. It is in accordance to this, that every Nabī came equipped with that which was necessary to help him accomplish his mission. As Nabī’s Sallallāhu ‘Alayhi Wa Sallam mission was gigantic, he was also equipped accordingly. He was sent directly to a nation who spoke the most fluent of languages and that too in a myriad of dialects. And as Islām was spreading like wildfire, it was the need of the hour for such a divine scripture to be revealed which could be read in a multitude of ways without any conflicting differences of meaning, so as to accommodate the different dialects of the tribes. Although the Qur’ān was not revealed according to the different dialects, it was revealed in such a manner which accommodated all the dialects. This is understood from the Hadīth of Nabī Sallallāhu ‘Alayhi Wa Sallam, “The Qur’ān has been revealed in Sab‘ah (seven) Ahruf.” (Bukhārī) Meaning of The Sab’ah (Seven) Ahruf As to the exact meaning of this Hadīth and the word ‘Ahruf’, the ‘Ulamā’ have greatly differed. It has remained one of the highly contended topics in their circles for centuries. One of the reasons for this is that no explicit explanation was given by Nabī Sallallāhu ‘Alayhi Wa Sallam or any of the Sahābah or Tābi‘īn.[4] After a deep study of the Qur’ān and the different Qirā’āt (variants), some ‘Ulamā’ have explained such a meaning which explains the Hadīth fairly well, leaving little doubt. This is considered as the most preferred view according to many later scholars.[5] This view states that the term Sab‘ah (seven) Ahruf refers to seven categories of differences around which the differences of Qirā’at revolve. We cannot ascertain the exact number of Qirā’āt (variants) revealed upon Nabī Sallallāhu ‘Alayhi Wa Sallam but it is certain that whatever differences these Qirā’āt have revolve around these categories.[6] For example, one category constitutes the difference of a word (noun) either being singular or plural, or it being either in the masculine or feminine form. One Qirā’at (variants) may use a word (noun) in the singular form whilst the others in the plural form. Similar is the case of the masculine and feminine forms. There are seven such categories of differences. This does not mean that every word of the Qur’ān can be recited in multiple ways. Only specific words that have been narrated from Nabī Sallallāhu ‘Alayhi Wa Sallam can be recited in multiple ways. And it also does not mean that such words can be recited in seven different ways. [7] Though some can be, but majority of such words can be recited in only 2 or 3 ways. Thus, the seven Ahruf refers to the basic categories of the differences that can be found in the entire Qur’ān and not the number of ways a certain word can be recited. Relationship Between Ahruf And Qirā’āt It is important to understand that the Sab‘ah (Seven) Ahruf and the Sab‘ah (Seven) Qirā’āt are not the same thing nor are they entirely different.[8] Rather, the Qirā’āt are a portion of the Ahruf. The word Qirā’at is used in reference to two things: A manner of recitation of the whole Qur’ān adopted by a Sahābī or an Imām of Qirā’at. It is under this category that the Sab‘ah (Seven) or ‘Asharah (Ten) Qirā’āt fall. We shall in future refer to these as ‘Qirā’āt (modes)’ or ‘Qirā’āt’ or ‘modes’ only. Further explanation on this shall soon be presented. Each different mode of reciting a particular word which has multiple modes of recitation. We shall in future refer to these as ‘Qirā’āt (variants)’ or ‘variants’ only – also referred to as Wujuhāt in Arabic.[9] ا What was revealed upon Nabī Sallallāhu ‘Alayhi Wa Sallam was the seven Ahruf. These are basic categories of differences whilst the components contained therein are the variants. For instance, in the category which constitutes the difference of a word being singular or plural, an example is: (وَالَّذِيْنَ هُمْ لِاَمَانتِهِمْ وَ عَهْدِهِمْ رَاعُوْنَ) ) in the plural form and وَالَّذِيْنَ هُمْ لِاَمَانَتِهِمْ وَ عَهْدِهِمْ رَاعُوْنَ) ) in the singular form. These two words are called variants (Wujuhāt). Similarly, every such difference in the Qur’ān is called a Qirā’at (variant), irrespective of which category of differences it falls under. Therefore, the different Qirā’āt (variants) are components that make up the Ahruf. Thus, we can conclude that the Ahruf and variants were revealed upon Nabī Sallallāhu ‘Alayhi Wa Sallam. As for the first type of Qirā’āt, they were not exactly revealed as they are recited nowadays. Further explanation on this shall soon be given later on. Note: At times, the word Qirā’at is used to refer to the subject or science of Qirā’at. This usage will be evident from the context it is used in. Revelation of Qirā’āt (variants) The revelation of the different Qirā’āt (variants) began after the emigration to Madīnah. When droves of people from different tribes started embracing Islam and they found it difficult to recite the Qur’ān, Allāh eased this difficulty by revealing the different Ahruf and Qirā’āt. Till Nabī’s Sallallāhu ‘Alayhi Wa Sallam emigration to Madīnah, whatever was revealed could only be recited in one manner. There were no differences or variants in any word.[10] It should be noted that the different Qirā’āt (variants) are not a variation of narrations but they are a variation of revelation. This means that all the acceptable Qirā’āt (variants) were revealed as they are and the differences are not due to different narrations of the same word.[11] As for the science of Hadīth, many such narrations of a single Hadīth can be found which differ in their wordings. This is mostly because it was permissible to narrate a Hadīth in one’s own words as long as the meaning was maintained. This caused a variation of narrations. But this was not permissible when narrating the Qur’ān. It was necessary to maintain the original words. Therefore, it is understood that the variants of the Qur’ān were revealed as they are whilst the many variants of the Hadīth are the work of the narrators.[12] Narration of Qirā’āt (variants) Nabī Sallallāhu ‘Alayhi Wa Sallam taught the Sahābah the Qur’ān as it was revealed. In this way many Sahābah learnt much of it directly from Nabī Sallallāhu ‘Alayhi Wa Sallam. But many of them learnt great portions of it from each other due to Nabī’s Sallallāhu ‘Alayhi Wa Sallam engrossment in other responsibilities of prophet hood. These noble Sahābah took great precaution in narrating and teaching whatever they had learnt. They would not tolerate the slightest of alterations in the Qur’ān. The Sahābah’s knowledge with regards to the Qur’ān differed from each other. There were those who had memorized most of the Qur’ān in Nabī’s Sallallāhu ‘Alayhi Wa Sallam era while others had only learnt a portion of it. After the demise of Nabī Sallallāhu ‘Alayhi Wa Sallam, the wars and conquests of many surrounding countries began. Due to this, the Sahābah dispersed in different directions and taught the new Muslims what they knew of the Qur’ān according to the different Qirā’āt (variants) they had learnt. Thus, the narration of the Qur’ān with its different Qirā’āt (variants) began. But the protection, propagation and narration of the Qur’ān were much more complicated than it seemed. Together with the many acceptable and reliable variants, people later narrated such variants that were not proven to be part of the Qur’ān. This was because they were unaware that these variants had either been abrogated or had some other discrepancies. These unacceptable variants were of a few types: Some were abrogated during the lifetime of Nabī Sallallāhu ‘Alayhi Wa Sallam. Some did not match the script upon which the Sahābah had consensus of only it being the Qur’ān. Some had extra or less words in comparison to the narrations of majority of the narrators. Some had none of the above mentioned discrepancies but were isolated narrations that contradicted what majority of the narrators had. As Islām spread quickly, these unacceptable variants quickly spread all over the Muslim empire. A mixture of acceptable and unacceptable variants and narrations mushroomed in all the major cities that were the centres of learning. But Allāh’s promise of safeguarding the Qur’ān was never to fail. He created such men who dedicated their lives to this cause. They collected, researched and taught the acceptable Qirā’āt (modes) and variants. They separated what truly was the Qur’ān from the rest. The work of these great personalities marked the inception of a new chapter in the history of the science of Qirā’at. Background of The Sab’ah (Seven) Qirā’āt The differentiation of the reliable Qirā’āt and variants began as early as the first century A.H. And as has always been the system of Islām that its preservation is wholly based on memorisation of knowledge and its transmission from heart to heart, the Qirā’āt and variants too were narrated in this manner. The tradition of compiling and gathering these Qirā’āt in script started much later. Although the earliest book is dated as early as the end of the first century A.H.,[13] most of the famous and authentic books only appeared in the 3rd century and onwards. The purpose of these books was to serve only as a secondary means of safeguarding the Qirā’āt and variants. Just as the narration of the Qur’ān was based on memorisation and the compilation of its script was mainly to serve as a backup for its safeguarding in case of the loss of Huffāz or some other calamity, the safeguarding of the Qirā’āt and variants was exactly the same. These books would only serve as a backup or reference. As for the preservation by heart, many ‘Ulama sifted through the thousands of narrations and filtered them to attain the authentic variants. For this, they searched for the most authentic narrators they could find in their eras and areas and only narrated from them. And preservation of Dīn – especially the Qur’ān – being a great responsibility upon the Ummah, they placed the most stringent of measures to serve as a yardstick in accepting and rejecting Qirā’āt (variants). The conditions that a Qirā’at (variant) would have to meet in order to be considered part of the Qur’ān were three (3): The variant should coincide with the grammar rules of the Arabic language.[14] It should match the orthography (script) of one of the copies of the Qur’ān prepared in the era of ‘Uthmān Radiyallāhu ‘Anhu. It should be narrated through numerous authentic unbroken chains of narrators such that it is not possible to accuse the narrators of fabricating that particular variant (i.e. it should be Mutawātir).[15] Note: From here onwards, wherever the word ‘acceptable’ is used in relation to Qirā’āt (modes) and variants, it will mean that they conform to these 3 conditions. And where the words ‘reliable’ or ‘authentic’ are used will mean that such Qirā’āt (modes) and variants have authentic chains of narration but not as mentioned in the third condition regardless of whether they meet the other 2 conditions or not. Whichever Qirā’āt (variants) met all three conditions were considered acceptable. These conditions remained the yardstick throughout the centuries and ‘Ulamā’ based their research on these.[16] Many ‘Ulamā’ singled out the acceptable variants and rejected the rest and these continued to be narrated from heart to heart. But with the overwhelming presence of so many unacceptable and unauthentic variants, many people were still in the dark with regards to the acceptable ones. The 3rd century saw the appearance of many compilations of Qirā’āt (modes) and variants. These compilations were of 2 types: Some ‘Ulamā’ gathered whatever Qirā’āt they had knowledge of and transcribed them, regardless of whether they were authentic or not. This caused a problem of uncertainty with regards to the acceptability of the variants. Others selected certain Qirā’āt from the many that they had learnt from different teachers. This was done in order to present to the students of Qirā’āt a few acceptable Qirā’āt that they could easily learn rather than learning all of them. Generally such ‘Ulamā’ selected what they considered to be the most famous or most acceptable.[17] This resulted in different counts of Qirā’āt in each compilation. Some compiled 5, whilst others had 7, 8, 10, 14, and 25. Some had even greater numbers. From amongst these ‘Ulamā’, the personality of Imām Abū Bakr Ibn Mujāhid[18] Rahimahullāh – who passed away in 324 A.H. – stands out. Many others accomplished this task before and after him but his fame and acceptance in the Muslim empire was so overwhelming that he was considered the highest authority on Qirā’at during his era. Due to this, his book which consisted of the Qirā’āt of seven A’immah gained widespread acceptance and fame all over the Muslim world. Such great was the fame of Imām Ibn Mujāhid Rahimahullāh that Imām Jazrī Rahimahullāh says, “I have no knowledge of any Imām of Qirā’at whose students were greater in number then those of Ibn Mujāhid. And we have not heard of greater crowds of students around anybody than those around him.”[19] Therefore, thousands of students studied these Qirā’āt under him and many others learnt them from his students. Thus, a trend of narrating only these seven Qirā’āt began despite the presence of many other acceptable ones some of which were even more accepted by the ‘Ulamā’ then these. Eventually these came to be known as the Sab‘ah (seven) Qirā’āt. These were the Qirā’āt of Imām Nāfi‘ Madanī Rahimahullāh, Imām Ibn Kathīr Makkī Rahimahullāh, Imām Abū ‘Amr Basrī Rahimahullāh, Imām Ibn ‘āmir Shāmī Rahimahullāh, Imām ‘āsim Kūfī Rahimahullāh, Imām Hamzah Kūfī Rahimahullāh and Imām Kisā’ī Kūfī Rahimahullāh. Imām Ibn Mujāhid Rahimahullāh researched the various prevalent Qirā’āt and variants for years. He did not only suffice at this, but he also analysed and researched the narrations of those narrating from the A’immah. He mastered and taught these seven Qirā’āt for many years, exerting all his time, energies, knowledge and capability. Finally, satisfied with his choice, he compiled them in his famous book called Kitāb-us-Sab‘ah Fil Qirā’āt.[20] There is a great misconception amongst the people that the term Sab‘ah (seven) Ahruf in the Hadīth refers to the Sab‘ah Qirā’āt. This claim and concept is totally baseless. The Sab‘ah Qirā’āt are a great portion of the seven Ahruf but not the seven Ahruf themselves. It is mere coincidence that both are seven in number.[21] It is evident that Imām Ibn Mujāhid Rahimahullāh only chose the 7 A’immah out of the many acceptable ones in the 4th century whilst the Sab‘ah Ahruf were revealed in the beginning of the 1st century. How can the Hadīth of Sab‘ah (seven) Ahruf then be referring to something that was only done 3 centuries later! The choice of these A’immah and their Qirā’āt was largely based on the fact that they were widely accepted in their respective cities. It was as though the people approved of these Qirā’āt. This was due to a few reasons: These A’immah had dedicated their lives to the science of Qirā’at. Their Qirā’āt (variants) did not contravene the Arabic grammar and the Uthmānī orthography (script). They were given exceptionally long lives in which the people unanimously accepted their Qirā’āt. Their chains of narrators linking them to Nabī Sallallāhu ‘Alayhi Wa Sallam were exceptionally authentic. Their knowledge of Qirā’at and the Arabic language placed them a level above the rest in society and more importantly in the circles of the ‘Ulamā’.[22] Note: It is important to note that there were other A’immah who also had these characteristics in them but were not included in these seven. The acceptability of their Qirā’āt was no less than these. The compilations of many other ‘Ulamā’ other than Imām Ibn Mujāhid Rahimahullāh included these Qirā’āt. These seven A’immah had many narrators who preserved and narrated the Qirā’at of their respective Imām. At times, the narrators were direct students of the Imām and at times they narrated through the means of the students of the Imām. Many times, they would differ with each other in certain variants. This was due to their Imām having taught some of them certain such variants which he did not teach the others. ‘Ulamā’ then only chose two narrators for each Imām and left out the rest, thus choosing a total of 14 narrations. The reason for choosing two was the same as that of choosing the seven Qirā’āt i.e. abridging the Qirā’āt for learning and narrating purposes. They carefully chose these particular narrators because their narrations encompassed most of what the other narrators had.[23] These narrators were those who are known today as Imām Warsh who is a narrator of Imām Nāfi’s Qirā’at, Imam Hafs who is a narrator of Imām ‘Āsim’s Qirā’at, etc. But Imām Ibn Mujāhid’s Rahimahullāh work gained so much fame that many Muslims were led to believe that these were the only acceptable Qirā’āt and narrations. Anything beyond this was deemed unacceptable whereas this contradicts reality. Background of The ‘Asharah (Ten) Qirā’āt Despite many people clinging on to the Sab‘ah Qirā’āt, there still were other authentic and acceptable Qirā’āt present. Although they were not as famous as the seven, large numbers of people had accepted them. They were also taught, learnt and narrated. History bears testimony that rather than learning the Sab‘ah Qirā’āt, many people only learnt these Qirā’āt. Therefore, their reliability and acceptability was no less than the Sab‘ah Qirā’āt. But the acceptability of any Qirā’at largely depends on how many people learn and narrate it in every era. If enough people do not narrate it, then it might still be reliable but not proven to be a part of the Qur’ān if it has any discrepancies from those mentioned previously. So from these other Qirā’āt, 3 continued to be narrated extensively through numerous authentic unbroken chains of narrators, thus meeting the 3 conditions for the acceptance of a Qirā’at that we previously discussed. These were the Qirā’āt of Imām Abū Ja‘far Yazīd Ibn Qa‘qā‘ Rahimahullāh, Imām Ya‘qūb Al-Hadramī Rahimahullāh and Imām Khalaf Ibn Hishām Rahimahullāh. Imām Khalaf Rahimahullāh, who is a narrator of Imām Hamzah Rahimahullāh of the Sab‘ah Qirā’āt, has his own choice of acceptable variants which are relatively different from his narration from Imām Hamzah Rahimahullāh (in the Sab‘ah Qirā’āt). These variants form a whole separate Qirā’at which is part of these three Qirā’āt. These three came to be known as the Thalātha (Three) Qirā’āt and these combined with the Sa‘bah (Seven) Qirā’āt came to be known as the ‘Asharah (Ten) Qirā’āt. The term Sa‘bah Qirā’āt was coined in the beginning of the 4th century by Imām Abū Bakr Ibn Mujāhid Rahimahullāh whilst the term ‘Asharah Qirā’āt was coined in the mid 4th century. The first personality who compiled these 10 Qirā’āt was Imām Abū Bakr Ibn Mahrān[24] Rahimahullāh – who passed away in 381 A.H.[25] He maintained the system of choosing Qirā’āt adopted by Imām Ibn Mujāhid Rahimahullāh. His work encompassed all the acceptable Qirā’āt present. Apart from these 10 Qirā’āt, there still were a few others that were famous and reliable to a large extent. But they did not gain much acceptance in their respective cities and were not learnt and narrated by enough people. Some of their variants also did not match the ‘Uthmānī orthography (script). These Qirā’āt have also been compiled by ‘Ulamā’ but for reasons other than the preservation of the Qur’ān. This is because they are not proven to be part of the Qur’ān. There are 4 such Qirā’āt.[26] These make up the Arba‘-‘Asharah (Fourteen) Qirā’āt. The compilations on Qirā’at after this were mostly based on the Sa‘bah or ‘Asharah Qirā’āt. ‘Ulamā’ either followed in the footsteps of Imām Ibn Mujāhid Rahimahullāh, gathering a few famous Qirā’āt, and expounded on them, or they gathered the ‘Asharah Qirā’āt in trying to gather and expound on all the acceptable Qirā’āt. And because the compilation and narration of Qirā’āt had other benefits apart from safeguarding the Qur’ān, the unreliability of many other Qirā’āt did not stop the ‘Ulamā’ from compiling them and deriving other benefits. Therefore, till now some ‘Ulamā’ have also been compiling the unacceptable Qirā’āt. The Sa‘bah Qirā’āt remained more popular then the ‘Asharah Qirā’āt throughout the ages. This may have been due to the fact that ‘Ulamā’ wrote such books on the Sa‘bah Qirā’āt which were easy to understand[27] or memorise[28], facilitating easy learning of these Qirā’āt. Such books on the ‘Asharah Qirā’āt were not easily found or were not found at all. Much later, ‘Ulamā such as Imām Jazrī Rahimahullāh – who passed away in 833 A.H. – compiled such books either separately for the Thalāthah Qirā’āt[29] or comprehensive books for the ‘Asharah Qirā’āt.[30] And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Note From Mufti Ebrahim Desai Dāmat Barakātuhu: Students of Hadīth experience much difficulty in understanding the Hadīth: أنزل القرآن على سبعة أحرف Many misunderstand Sab’ah Ahruf as the famous Sab’ah Qirā’āt, Moulānā Nabeel Valli has also studied Qirā’āt and compiled a treatise on the intricacies of the topic. In this brief, Moulānā Nabeel Valli very simply explains the background of Ahruf being the categories/types of differences a Qirā’at and the different recitations of the Qurrā’ will revolve around. While Sab’ah Ahruf itself is a revelation, it is not necessary that the Sab’ah Qirā’āt itself is a revelation. This brief is very useful in understanding some of the intricacies of Qirā’at. 1] A highly knowledgeable, authoritative and reliable personality in a particular science of Dīn. [2] At-Tibyān Fī ‘Ulūm-il-Qur’ān, Pg 57 / Manāhil-ul-‘Irfān, Vol. 1, Pg 336 [4] ‘Ulūm-ul­-Qur’ān, Pg 116. [5] Manāhil-ul-‘Irfān, Vol. 1, Pg 146 Al-Itqān, Pg 124 [6] This view is attributed to 4 ‘Ulamā’: ‘Allāmah Ibn Qutaibah, Qādī Ibn Tayyib, Imām Abu-ul-Fadl Rāzī and Imām Jazrī. They have slightly differed in specifying the 7 categories but those outlined by Imām Rāzī þ are the most comprehensive, and include whatever the other 3 ‘Ulamā’ have outlined and even more. His choice of categories are: a) Difference of nouns being singular or plural, or being in the masculine or feminine form. b) Difference of verbs being in the past, present or imperative tense. c) Differences of grammar rules. (Nahw and Sarf rules) d) Difference of omission and addition of words in different Qirā’āt (variants). e) Difference of a word preceding another in one Qirā’at (variant) and the opposite in another. f) Difference of interchanging words or letters for each other. g) Difference of dialects in particular words. (Manāhil-ul-‘Irfān, Vol 1, Pg 132 / Al-Itqān, Pg 125) [7] Manāhil-ul-‘Irfān, Vol. 1, Pg 131 [8] ‘Ulūm-ul-Qur’ān, Pg 99 [9] At times the words Harf or Ahruf are used for both these types of Qirā’āt. For example, the Harf of Zaid Ibn Thābit t or the Harf of Imām Nāfi‘þ. Although this usage has not been adoted in this book, but can be found in certain Arabic texts. [10] One may object that the Makkī verses also have multiple Qirā’āt (variants), then how is it possible that the different Qirā’āt (variants) were revealed in Madīnah and not in Makkah? The answer to this is that Nabī e would recite whatever had been revealed of the Qur’an to Jibra’īl u each year in Ramadān and he also recited almost the entire Qur’an twice to Jibra’īl u in Ramadān 10 A.H. in which the Qirā’āt (variants) pertaining to the Makkī verses were revealed and recited. [11] Manāhil-ul-‘Irfān, Vol. 1, Pg 128 / Muqaddamah ‘Ilm-ul-Qirā’at, Pg 24 [12] This is not always the case. Some Ahādīth are such that Nabī e mentioned the same Hadīth on different occasions with different wordings, thus the different variants. [13] This was the book of the Tabi‘ī, Yahya Ibn Ya‘mur [14] This is not a condition in reality, rather it is the outcome of the other 2 conditions. Whichever variants meet the other 2 conditions will also coincide with the grammar rules of Arabic. This condition has been specifically used to disprove the claims of some ‘Ulamā’ of Nahw and linguistics that many variants contradict the Arabic grammar rules. For this reason they have rejected many acceptable variants which are part of the Qur’ān. These rules have been extracted from the Qur’ān, Hadīth, Arabic poetry and sayings, therefore such rules are extracted by them whilst the Qur’ān which is free from error was revealed by Allāh. This is strange that they reject that which was revealed due to it not conforming to their extracted rules. The reality is that such ‘Ulamā’ have been deficient in outlining these rules. Evidence for this is that other ‘Ulamā’ have presented examples of such variants from the Hadīth, Arabic poetry and sayings showing that these variants are in accordance to Arabic grammar rules. ‘Allāmah Abū Hayyān þ has proven this in his Tafsīr, Al-Bahr-ul-Muhīt. Therefore, not a single variant can be found in the Qur’ān which opposes any grammar rule, not even in the collection of unreliable variants! This is why this condition is not an independent condition. (Qirā’āt-e-Sahīhah Aur Shādhah Ka Hukm, Pg 130) [15] This condition of multiple chains (Tawātur) is according to majority of the ‘Ulamā’ and Imām Jazrī’s þ initial view. Thereafter he resorted to sufficing upon the authenticity of the chains of narration as long as they reach the level of Mashoor or Mustafīd i.e. it has multiple chains but not as many as Mutawātir. This is also the view of Imām Makkī Ibn Abī Tālib þ. Therefore, they accept such variants which are in conformity with their opinion even if they are not part of the ‘Asharah Qirā’āt whilst majority of the ‘Ulamā´ only accept the ‘Asharah. The rest are considered as Shādh Qirā’āt (variants). Due to this difference in opinions, the definition of Shādh will also differ: a) Imām Jazrī þ and Imām Makkī Ibn Abī Tālib: A variant which matches the ‘Uthmānī orthography but does not have authentic chains of narration, or has authentic chains of narration but is not accepted by the Ummah, or does not at all match the ‘Uthmānī orthography despite having authentic chains of narration. b) Majority ‘Ulamā’: A variant which does not have numerous authentic unbroken chains of narrators i.e. it is not Mutawātir. (Al-Qirā’āt-us-Shādhah, Pg 10) Ruling regarding Shādh variants – There are 3 aspects in this regard: Are Shādh variants part of the Qur’ān? They are not proven to be part of the Qur’ān but may be used for other purposes such as Tafsīr of other verses, extraction of Shar‘ī rulings and grammar rules, e.t.c. Explicit rejection of these variants will not lead to disbelief but it has been disliked by the ‘Ulamā’. Is it permissible to recite them outside Salāh? (Munjid-ul-Muqri’īn, Pg 70) a) Reciting them whilst considering part of the Qur’ān is strictly not permissible. Hāfiz Ibn ‘Abd-ul-Barr has narrated the Ijmā‘(consensus) of the Ummah on this. Such a person may be punished or even imprisoned. a) Reciting them for other purposes such as those mentioned above is permissible. Is it permissible to recite them in Salāh? ‘Ulamā’ and Fuqahā’ have differed a little on this but the general view of majority of the ‘Ulamā’ is impermissibility of it and the invalidity of Salāh. (Ghayth-un-Naf‘, Pg 7) [16] The 3 conditions are primarily taken from An-Nashr, Pg 19 / Munjid-ul-Muqri’īn, Pg 18. [17] Munjid-ul-Muqri’īn, Pg 20/21 [18] Imām Ahmad Ibn Mūsā Ibn ‘Abbās Ibn Mujāhid At-Tamīmī Al-Baghdādī [19] Ghāyat-un-Nihāyah Fi Tabaqāt-il-Qurrā’, Vol. 1, Pg 142 [20] Qirā’āt-e-Sahīhah Aur Shādhah Ka Hukm, Pg 134. [21] ‘Ulūm-ul-Qur’ān, Pg 98/99 [22] Manāhil-ul-‘Irfān, Vol. 1, Pg 339 / At-Tibyān, Pg 61 [23] Qirā’āt-e-Sahīhah Aur Shādhah Ka Hukm, Pg 138 / An-Nashr, Pg 39 [24] Imām Ahmad Ibn Husain Ibn Mahrān Al-Isbahānī An-Nīsābūrī [25] Preface of Kitāb-us-Sab‘ah Fil Qirā’āt, Pg 21 [26] These are the Qirā’āt of Hadrat Hasan Basrī, Imām Yahya Yazīdī, Imām Sulaimān A‘mash and Imām Ibn Muhaisin. [27] Such as ‘Allāmah Dānī’s At-Taysīr [28] Such as ‘Allāmah Shātbī’s Hirz-il-Amānī Wa Wajh-ut-Tahānī (famous as Shātbiyyah). [29] This is called Ad-Durrat-ul-Mudīyyah [30] This is called Tayyibat-un-Nashr Source

What does the hadith regarding the Quran being revealed in seven ways mean? Question: Please explain the hadith regarding the Quran being revealed in seven different ways in an easy manner? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Prophet salallahu alahi wasallam said, “This Qur’an has been revealed in seven different ways.”[1] (Sahīh al-Bukhari no.4992) There are so many interpretations of what seven ways actually mean. Ibn Hibbān rahimahullah states there are approximately 35 different opinions with regards to the understanding of the seven different ways.[2] Different scholars have given preference to different opinions. One view adopted by Ibn Jarīr al-Tabari rahimahullah and the majority of the latter scholars is: The Qur῾ān was revealed in the dialect of the Quraysh, the tribe to which the Prophet salallahu alaihi wasallam belonged to. In the initial phase of Islam, the majority of the converts were from Makkah, hence they were all familiar with the dialect and pronunciation of the Quraysh. After migration, many tribes from across the Arabian Peninsula accepted Islam. These tribes varied in their dialects and pronunciations of Arabic. It was very difficult for these tribes to pronounce or adopt the dialect of the Quraysh. Their tongues were moulded to their dialect and in addition, the majority of them were illiterate. The Qur῾ān had not been recorded in script, making it even more difficult to learn the Qur῾ān in their dialect. The Prophet salallahu alaihi wasallam requested if the Qur῾ān can be recited in many modes to make it easy for all the tribes. He feared that the converts will err in the recitation of the Qur῾ān. Thus, permission was granted for the tribes to recite in their dialect. So according to one interpretation, these seven modes refer to the seven different dialects of the tribes of the Arabian Peninsula in the time of the Prophet salallahu alaihi wasallam. The other tribes had six different dialects to adopt in the recitation. Seven dialects were permitted as only seven dialects were eloquent and well spoken. The Qur῾ān was not literally revealed in another six ways. In reality, it was only revealed in the dialect of the Quraysh. Since permission was granted from Allah to recite in the other six modes, these six modes were regarded as ‘revealed’ figuratively. The people learnt the other modes from the Prophet salallahu alaihi wasallam also. They did not recite according to their liking. The companions were aware that the Qur῾ān was actually revealed in the dialect of the Quraysh. Permission for the other dialects was only a temporary measure. When the other tribes mixed with the Qurayshi Muslims and reading and writing became common, the seven modes became a source of disagreement and conflict. Thus, with the consensus of the Sahabah radiallahu anhum, the Qur῾ān was officially declared and launched in the dialect of the Quraysh and all other dialects were banned in the caliphate of Sayyiduna Uthmān radiallahu anhu.[3] And Allah Ta’āla Knows Best Mawlana Faraz ibn Adam www.darulfiqh.com

The Seven Ahrûf brought down to one during the khilafat of Uthmân RA

The Qira'aat The Ten Authentic Qira'aat of the famous Qaaris: 1. Naafi' Al-Madanee. (Madinah) Imam Malik recited in this manner. Imam Ahmad ibn Hanbal often recited in this manner. The 2 Qaris who preserved this recitation are Qaloon and Warsh. 2. Ibn Katheer al-Makee. (Makkah) Imam Shafi recited in this manner. The 2 Qaris who preserved this recitation are Al-Buzzee and Qumbul. 3. Abu Amr al-Basri (Basra) The 2 Qaris who preserved this recitation are Ad-Doori and As-Soosee. 4. Ibn Aamir ash-Shami (Syria) The 2 Qaris who preserved this recitation are Hishaam and Ibn Thakwan. 5. Asim al-Kufi (Koofah) Imaam Abu Hanifa recited in this manner. Imam Ahmad ibn Hanbal often recited in this manner. The 2 Qaris who prserved this recitation are Shuba and Hafs 6. Hamzah Al-Kufi (Koofah) The 2 Qaris who preserved this recitation are Khalaf (who also has his own Qira'at #10) and Khallaad. 7. Al-Kisaa'ee The 2 Qaris who preserved this recitation are Al-Layth and ad-Doori (same one as before). 8. Abu Ja'far Al-Madanee (Madinah) The two Qaris who preserved this recitation are Isa and Sulayman. 9. Yaqub ibn Al-Basri (Basra) Imam Bukhari recited in this manner. The 2 Qaris who preserved this recitation are Ruways and Rooh. 10. Khalaf (same one who preserved Hamzah's recitation, but this is his own method of reciation) The 2 Qaris who preserved this reciation are Ishaq and Idris. Today, 95% of the world recites Hafs an Asim, 3% Warsh an Naafi, 7% Qaloon an-Naafi, 3% Ad-Doori an Abu Amr and 1% Ibn 'Aamir.

The Seven Ahrûf are not the Seven Famous Qira’aat. It is important to note that the seven Ahrûf are not the same as the seven (actually more than seven) Qira’áat of the famous reciters. The seven Qira'aat were compiled by the famous scholar ibn Mujahid ra in the fourth century while the Ahrûf were revealed during the Prophet’s sallallaahu 'alayhi wasallam life. Or Are They? Mufti Taqi Uthmani's Preference: From the translation of a section from Shaykh Taqi Usmani’s book ‘Uloom al-Qur’an

The Ahaadeeth regarding the Ahrûf وفي صحيح البخاري قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:إِنَّ هَذَا القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ (رقم الحديث 4992) The Prophet salallahu alahi wasallam said, “This Qur’an has been revealed in seven different ways.” (Sahīh al-Bukhari no.4992) Jibril taught me the Qur’an in one “harf” but I turned to him and did not cease asking him to allow more until he ended up at seven “ahruf" (Sahih Bukhari, Hadith 3219 Sahih Muslim, Hadith 819) 'Umar b. Khattab said: I heard Hisham b. Hakim b. Hizam reciting Surah al-Furqan in a style different from that in which I used to recite it, and in which Allah's Messenger (may peace be upon him) had taught me to recite it. I was about to dispute with him (on this style) but I delayed till he had finished that (the recitation). Then I caught hold of his cloak and brought him to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, I heard this man reciting Surah al-Furqan in a style different from the one in which you taught me to recite. Upon this the Messenger of Allah (may peace be upon him) told (me) to leave him alone and asked him to recite. He then recited in the style in which I beard him recite it. The Messenger of Allah (may peace be upon him) then said: Thus was it sent down. He then told me to recite and I recited it, and he said: Thus was it sent down. The Qur'an was sent down in seven dialects. So recite what seems easy therefrom. (Muslim) The incident during the Khilafat of 'Uthman RA regarding the following Hadith: "Qur’an has been revealed on seven “ahruf”. So recite it in a way that is easy for you out of these" (Bukhari) While addressing a congregation, ‘Uthman RA the third Caliph, proclaimed that all those who had heard the tradition from the Holy Prophet sallallaahu 'alayhi wasallam that;

Revelation Of The Qur'an in the Seven "Ahrûf" (Al-Qiraa’at-u-Sab’ah) وفي صحيح البخاري قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:إِنَّ هَذَا القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ (رقم الحديث 4992) The Prophet salallahu alahi wasallam said, “This Qur’an has been revealed in seven different ways.” (Sahīh al-Bukhari no.4992) It is well-known that the Qur'an was revealed in seven Ahrûf (singular Harf) since it is mentioned in many hadith. However what is meant by "Ahrûf " has been the subject of much scholarly discussion and differences of opinion. Contrary to the propagation of Orientalists who give the false impression that the seven Ahrûf are in fact seven "versions", it will inshaAllah become apparent from the information compiled in this thread that the seven Ahrûf are seven modes/styles/variants of reading which were brought down to one during the khilafat of Uthmân RA. For any learned Muslim, it is obvious that this false propagation is categorically a deliberate attempt to mislead people. This being a lengthy and complicated subject, for ease in understanding, inshaAllah we intend to compile information from various sources beginning with short concise quotes on a few important points before posting in depth articles. *The most important point to remember is that there exists many opinions since the Prophet sallallaahu 'alayhi wasallam himself did not elaborate or give an explicit explanation. The following is the contents list for this topic: The Ahaadeeth regarding the Ahrûf The Seven Ahrûf are not the Seven Famous Qira’aat The Qira'aat The Seven Ahrûf brought down to one during the khilafat of Uthmân RA Q/A What does the hadith regarding the Quran being revealed in seven ways mean? Q/A 7 styles of reading quraan. How did this come about and what is it? Understanding Seven Ahruf – Part 1 (The weaker explanations) Understanding Seven Ahruf – Part 2 (Best Explanation) - Translation of a section from Shaykh Taqi Usmani’s book ‘Uloom al-Qur’an

Fleeing from an area with Ebola virus and Islamic guidelines on dealing with epidemics by Mufti Faraz al-Mahmudi Question: What is the ruling on fleeing from an area with Ebola virus? Can you please give Islamic guidelines on dealing with epidemics Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. It is the Aqīdah of the Ahl al-Sunnah that diseases are not contagious themselves. Diseases are transmitted solely by the will of Allah and He alone grants cure. The Prophet ṣalallahu `alayhi wasallam said: “Diseases are not intrinsically contagious.” (ṣaḥīḥ al-Bukhārī)[1] In the section of beliefs regarding means (asbab), causes and effects, Imam Bayjūrī in his commentary on Jawharah al-Tawḥīd states that there is Talāzum `ādiyy (accustomed connection) between things considered as causes and effects.[2] This discussion is also found in some commentaries of Bad`u al-Amālī. Disease is not as a result of coming into contact with an infected individual. Disease is a result of the will of Allah. However, there is a connection which we have become accustomed to which is exposure to diseases and contracting diseases. Exposure is a means which Allah uses for the disease to transmit. With regards to fleeing from a plagued area, the Prophet ṣalallahu `alayhi wasallam said, “If you hear that it (plague) has broken out in a land, do not go to it; if it breaks out in a land where you are present, do not go out escaping from it.” (ṣaḥīḥ al-Bukhārī)[3] The word mentioned in the ḥadīth is ṭā`ūn. There is a difference of opinion among the linguists as to which plague ṭā`ūn refers to. Regardless, Ibn Manẓūr rahimahullah mentions ṭā`ūn is also used for every epidemic.[4] Keeping the above ḥadīth in mind, some Fuqahā’ state it is makrūh taḥrīmī (severely disliked) to enter an area which has been hit with an epidemic if a person fears he will contract the disease due to him entering rather than Allah’s will. Likewise, it will be severely disliked to leave the plague hit area if it will cause the fleeing person to believe he was saved on account of him fleeing rather than Allah.[5] However, other Fuqahā’ have mentioned it is severely disliked to enter or flee an area with an epidemic regardless of one’s thoughts and beliefs.[6] As an exception to the above general rule, it will be permissible for one to leave a plagued area if there is a genuine need. For example, being transferred to a clinic or hospital in another area for treatment.[7] In addition, Ibn Hajar raḥimahullah has said a person who lives in a different town and was on the verge of leaving when the epidemic hit in that period, will be excused and permitted to leave.[8] The following are a few Islamic medical ethics in relation to dealing with epidemics: 1) Quarantine The Prophet ṣalallahu `alayhi wasallam encouraged quarantine in the following ḥadīth: “Do not put a sick one (animal) with a healthy one (animal)” (ṣaḥīḥ al-Bukhārī)[9] 2) Importance of disinfecting and hygiene The following highlights the importance of hygiene[10]: “The Prophet ṣalallahu `alayhi wasallam set a time limit for us to cut our moustaches, cut our nails, pluck our armpit hairs and shave our pubic hairs: we were not to leave it any longer than forty days.” (Musnad Aḥmad)[11] Furthermore, washing hands when awakening, having a compulsory bath upon relations, bathing regularly, making sure blood is drained out from slaughtered animals, washing hands before and after eating, covering mouth when coughing or sneezing are all evidences on the importance of hygiene in Sharī`ah. 3) Avoiding consumption of animals with diseases One should avoid eating potentially harmful consumables and those things which can be a means of illness and disease.[12] [13] 4) Culling infected animals It is permissible to slaughter animals with diseases.[14] 5) Avoid using same equipment and material[15] Gloves, needles, clothing material should be changed regularly. Likewise, bedding should be washed frequently. 6) Burying deceased The Prophet ṣalallahu `alayhi wasallam gave a general order for all corpses to be buried without any delay.[16] 7) Researching possible vaccines The Prophet ṣalallahu `alayhi wasallam said, “There is a remedy for every malady, and when the remedy is applied to the disease it is cured with the permission of Allah, the Exalted and Glorious.” (ṣaḥīḥ Muslim)[17] Hence, mankind should hasten to find a vaccination and remedy to the Ebola virus considering the above narration. Whilst adopting all the means to contain the Ebola virus, our focus should be solely on Allah. Ibrāhīm alayhis salām beautifully summarised the relationship and dependency a Muslim ought to have on Allah in the following manner: “Who has created me, and it is He Who guides me; And it is He Who feeds me and gives me to drink. And when I am ill, it is He who cures me. And Who will cause me to die, and then will bring me to life (again); And Who, I hope will forgive me my faults on the Day of Recompense, (the Day of Resurrection).” (Qur’ān 26:78-82) We make du`ā’ to Allah He protects us all from the Ebola virus and grants those who have contracted the virus cure and ease. Amīn. And Allah Ta’ālā Knows Best Mufti Faraz Adam al-Mahmudi, www.darulfiqh.com Concurred by, Mufti Faisal ibn Abdul Hameed al-Mahmudi www.fatwa.ca [1] عَنِ الزُّهْرِيِّ، قَالَ: حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ أَبَا هُرَيْرَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لاَ عَدْوَى» (رواه البخاري) [2] حاشية البيجوري ص 167 دار السلام جامع اللآلي ص 30 دار البشائر [3] عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ ”‏ إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلاَ تَقْدَمُوا عَلَيْهِ وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلاَ تَخْرُجُوا فِرَارًا مِنْهُ ‏”‏‏.‏ (رواه البخاري) [4] والطَّاعُون: الْمَرَضُ الْعَامُّ (لسان العرب) [5] (وَإِذَا خَرَجَ مِنْ بَلْدَةٍ بِهَا الطَّاعُونُ فَإِنْ عَلِمَ أَنَّ كُلَّ شَيْءٍ بِقَدَرِ اللَّهِ تَعَالَى فَلَا بَأْسَ بِأَنْ يَخْرُجَ وَيَدْخُلَ وَإِنْ كَانَ عِنْدَهُ أَنَّهُ لَوْ خَرَجَ نَجَا وَلَوْ دَخَلَ اُبْتُلِيَ بِهِ كُرِهَ لَهُ ذَلِكَ) فَلَا يَدْخُلُ وَلَا يَخْرُجُ صِيَانَةً لِاعْتِقَادِهِ وَعَلَيْهِ حُمِلَ النَّهْيُ فِي الْحَدِيثِ الشَّرِيفِ مَجْمَعُ الْفَتَاوَى. (رد المحتار ج 6 ص 757 أيج أيم سعيد) (قَوْلُهُ وَإِذَا خَرَجَ مِنْ بَلْدَةٍ بِهَا الطَّاعُونُ) الْمُنَاسِبُ زِيَادَةُ أَوْ دَخَلَ لِيُنَاسِبَ مَا بَعْدَهُ ط [6] وأما الفرار من الطاعون، فقد روى البخاري(1) ومسلم(2)، عن عبد الرحمن بن عوف(3)، رضي اللَّه عنه، مرفوعاً: “إذا سمعتم به بأرض، فلا تقدموا عليه، وإذا وقع بأرض، – وأنتم بها – ، فلا تخرجوا فراراً منه”، وبعضُهم حمل هذا النهيَ على صيانة الاعتقاد، فجوّز الدخولَ، والفرارَ، لمن علم عدمَ تغير اعتقاده. ويَرَدُّه أنّ عمر(4) رضي اللَّه عنه، لم يدخلِ الشام، لَّما قدم عليهما، فعلَم أن الطاعون فيها، بعد المشورة من الصحابة رضي اللَّه عنهم، فالصحيح: أنّ النهي وارداً على ظاهره مطلقاً. (الدرر المباحة ص 280-281 دار ابن حزم) [7] . وقال النووي (رحمه اللَّه تعالى): وفي هذه الأحاديث: منع القدوم على بلد الطاعون، ومنع الخروج منه، فراراً من ذلك، وأما الخروج لعارض، فلا بأس به. (الدرر المباحة ص 281 دار ابن حزم) وَلَا شَكَّ أَنَّ الصُّوَرَ ثَلَاثٌ مَنْ خَرَجَ لِقَصْدِ الْفِرَارِ مَحْضًا فَهَذَا يَتَنَاوَلُهُ النَّهْيُ لَا مَحَالَةَ وَمَنْ خَرَجَ لِحَاجَةٍ مُتَمَحِّضَةٍ لَا لِقَصْدِ الْفِرَارِ أَصْلًا وَيُتَصَوَّرُ ذَلِكَ فِيمَنْ تَهَيَّأَ لِلرَّحِيلِ مِنْ بَلَدٍ كَانَ بِهَا إِلَى بَلَدِ إِقَامَتِهِ مَثَلًا وَلَمْ يَكُنِ الطَّاعُونُ وَقَعَ فَاتَّفَقَ وُقُوعُهُ فِي أَثْنَاءِ تَجْهِيزِهِ فَهَذَا لَمْ يَقْصِدِ الْفِرَارَ أَصْلًا فَلَا يَدْخُلُ فِي النَّهْيِ وَالثَّالِثُ مَنْ عَرَضَتْ لَهُ حَاجَةٌ فَأَرَادَ الْخُرُوجَ إِلَيْهَا وَانْضَمَّ إِلَى ذَلِكَ أَنَّهُ قَصَدَ الرَّاحَةَ مِنَ الْإِقَامَةِ بِالْبَلَدِ الَّتِي وَقَعَ بِهَا الطَّاعُونُ فَهَذَا مَحَلُّ النِّزَاعِ وَمِنْ جُمْلَةِ هَذِهِ الصُّورَةِ الْأَخِيرَةِ أَنْ تَكُونَ الْأَرْضُ الَّتِي وَقَعَ بِهَا وَخِمَةً وَالْأَرْضُ الَّتِي يُرِيدُ التَّوَجُّهَ إِلَيْهَا صَحِيحَةً فَيَتَوَجَّهُ بِهَذَا الْقَصْدِ فَهَذَا جَاءَ النَّقْلُ فِيهِ عَنِ السَّلَفِ مُخْتَلِفًا فَمَنْ مَنَعَ نَظَرَ إِلَى صُورَةِ الْفِرَارِ فِي الْجُمْلَةِ وَمَنْ أَجَازَ نَظَرَ إِلَى أَنَّهُ مُسْتَثْنًى مِنْ عُمُومِ الْخُرُوجِ فِرَارًا لِأَنَّهُ لَمْ يَتَمَحَّضْ لِلْفِرَارِ وَإِنَّمَا هُوَ لِقَصْدِ التَّدَاوِي وَعَلَى ذَلِكَ يُحْمَلُ مَا وَقَعَ فِي أَثَرِ أَبِي مُوسَى الْمَذْكُورِ أَنَّ عُمَرَ كَتَبَ إِلَى أَبِي عُبَيْدَةَ إِنَّ لِي إِلَيْكَ حَاجَةً فَلَا تَضَعْ كِتَابِي مِنْ يَدِكَ حَتَّى تُقْبِلَ إِلَيَّ فَكَتَبَ إِلَيْهِ إِنِّي قَدْ عَرَفْتُ حَاجَتَكَ وَإِنِّي فِي جُنْدٍ مِنَ الْمُسْلِمِينَ لَا أَجِدُ بِنَفْسِي رَغْبَةً عَنْهُمْ فَكَتَبَ إِلَيْهِ أَمَّا بَعْدُ فَإِنَّكَ نَزَلْتَ بِالْمُسْلِمِينَ أَرْضًا غَمِيقَةً فَارْفَعْهُمُ إِلَى أَرْضِ نُزْهَةٍ فَدَعَا أَبُو عُبَيْدَةَ أَبَا مُوسَى فَقَالَ اخْرُجْ فَارْتَدْ للْمُسلمين منزلا حَتَّى انْتقل بهم فَذَكَرَ الْقِصَّةَ فِي اشْتِغَالِ أَبِي مُوسَى بِأَهْلِهِ وَوُقُوعِ الطَّاعُونِ بِأَبِي عُبَيْدَةَ لَمَّا وَضَعَ رِجْلَهُ فِي الرِّكَابِ مُتَوَجِّهًا وَأَنَّهُ نَزَلَ بِالنَّاسِ فِي مَكَانٍ آخَرَ فَارْتَفَعَ الطَّاعُونُ وَقَوْلُهُ غَمِيقَةً بِغَيْنٍ مُعْجَمَةٍ وَقَافٍ بِوَزْنِ عَظِيمَةٍ أَيْ قَرِيبَةٍ مِنَ الْمِيَاهِ وَالنُّزُوزِ وَذَلِكَ مِمَّا يَفْسُدُ غَالِبًا بِهِ الْهَوَاءُ لِفَسَادِ الْمِيَاهِ (فتح الباري ج 10 ص 188 دار المعرفة) [8] وَيُتَصَوَّرُ ذَلِكَ فِيمَنْ تَهَيَّأَ لِلرَّحِيلِ مِنْ بَلَدٍ كَانَ بِهَا إِلَى بَلَدِ إِقَامَتِهِ مَثَلًا وَلَمْ يَكُنِ الطَّاعُونُ وَقَعَ فَاتَّفَقَ وُقُوعُهُ فِي أَثْنَاءِ تَجْهِيزِهِ فَهَذَا لَمْ يَقْصِدِ الْفِرَارَ أَصْلًا فَلَا يَدْخُلُ فِي النَّهْيِ (فتح الباري ج 10 ص 188 دار المعرفة) [9] قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ: سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لاَ تُورِدُوا المُمْرِضَ عَلَى المُصِحِّ» (رواه البخاري) [10] ولو قلم أظفاره أو جز شعره يجب أن يدفن، وإن رمى فلا بأس، وإن رماه في الكنيف والمغتسل فهو مكروه، ويغسل؛ لأنه يورث الدّاء. (المحيط البرهاني) [11] عَنْ أَبِي عِمْرَانَ الْجَوْنِيِّ، عَنْ أَنَسٍ قَالَ: ” وَقَّتَ لَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي قَصِّ الشَّارِبِ، وَتَقْلِيمِ الْأَظْفَارِ، وَحَلْقِ الْعَانَةِ فِي كُلِّ أَرْبَعِينَ يَوْمًا مَرَّةً ” (مسند أحمد) [12] اعلم أن المضرات للبدن من المأكولات، والمشروبات ثلاثةُ أقسام: قسم ضرره ظاهر مُهْلك – كالسُّم، والزجاج، والحديد، والزيبق، والجص، وما أشبه ذلك – فيحرم أكله جامداً، وشربُه مائعاً. وقسم ضرره ظاهر، ولكنه غير مُهْلك – كالتراب، والحجر، ونحوهما – فيكره أكلها جامدة، وشربها مائعة، إلا قليلَ تراب في ماء. وقسم ضرره غير ظاهر وهو: ما يضر الأمزجة المستعدة لضرره، دون غيرهما (كالمبرودين يضرهم أكل السمك، وشربُ اللبن، والمحرورين يضرهم شربُ العسل، والزيت، وأكلُ الفلفل ونحو ذلك) فلا يحرم ولا يكره، غير أن من عَرف تغيرَ مزاجه به، ينبغي أن يتركه، لئلا يؤدي إلى المرض الشديد (الدرر المباحة ص 44 دار ابن حزم). أَنَّ الْمُرَادَ بِنَفْيِ الْعَدْوَى أَنَّ شَيْئًا لَا يُعْدِي بِطَبْعِهِ نَفْيًا لِمَا كَانَتِ الْجَاهِلِيَّةُ تَعْتَقِدُهُ أَنَّ الْأَمْرَاضَ تُعْدِي بِطَبْعِهَا مِنْ غَيْرِ إِضَافَةٍ إِلَى اللَّهِ فَأَبْطَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اعْتِقَادَهُمْ ذَلِكَ وَأَكَلَ مَعَ الْمَجْذُومِ لِيُبَيِّنَ لَهُمُ إنَّ اللَّهَ هُوَ الَّذِي يُمْرِضُ وَيَشْفِي وَنَهَاهُمْ عَنِ الدُّنُوِّ مِنْهُ لِيُبَيِّنَ لَهُمُ أَنَّ هَذَا مِنَ الْأَسْبَابِ الَّتِي أَجْرَى اللَّهُ الْعَادَةَ بِأَنَّهَا تُفْضِي إِلَى مُسَبَّبَاتِهَا فَفِي نَهْيُهُ إِثْبَاتَ الْأَسْبَابِ وَفِي فِعْلِهِ إِشَارَةٌ إِلَى أَنَّهَا لَا تَسْتَقِلُّ بَلِ اللَّهُ هُوَ الَّذِي إِنْ شَاءَ سَلَبَهَا قُوَاهَا فَلَا تُؤَثِّرُ شَيْئًا (فتح الباري ج 10 ص 160 دار المعرفة) [13] وَسُئِلَ بَعْضُ الْفُقَهَاءِ عَنْ أَكْلِ الطِّينِ الْبُخَارِيُّ وَنَحْوِهِ قَالَ لَا بَأْسَ بِذَلِكَ مَا لَمْ يَضُرَّ وَكَرَاهِيَةُ أَكْلِهِ لَا لِلْحُرْمَةِ بَلْ لِتَهْيِيجِ الدَّاءِ (الهندية ج 5 ص 341 الرشيدية) [14] وفي «البقالي» … قال: ولا بأس بالحمار وغيره يكون به الداء ويكون صاحبه معه في بلاء وتعب ويعجز عن نفقته أن يذبحها، (المحيط البرهاني ج 8 ص 93) [15] أَنَّ هَذَا مِنَ الْأَسْبَابِ الَّتِي أَجْرَى اللَّهُ الْعَادَةَ بِأَنَّهَا تُفْضِي إِلَى مُسَبَّبَاتِهَا (فتح الباري ج 10 ص 160 دار المعرفة) [16] عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَسْرِعُوا بِالْجِنَازَةِ، فَإِنْ تَكُ صَالِحَةً فَخَيْرٌ تُقَدِّمُونَهَا، وَإِنْ يَكُ سِوَى ذَلِكَ، فَشَرٌّ تَضَعُونَهُ عَنْ رِقَابِكُمْ» (صحيح البخاري) [17] عَنْ جَابِرٍ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «لِكُلِّ دَاءٍ دَوَاءٌ، فَإِذَا أُصِيبَ دَوَاءُ الدَّاءِ بَرَأَ بِإِذْنِ اللهِ عَزَّ وَجَلَّ» (صحيح مسلم)

By Mufti Faraz al-Mahmudi 1. Start and end each day by praying together with your wife. 2. Pray for her every day and make it a point to pray with her when she is troubled. 3. Communicate with her instead of talking at her or shutting her out emotionally. 4. Talk to her respectfully without demeaning her or hurting her feelings. 5. Compliment her for the blessing you see in her. Be specific. 6. Show interest in her family and give her time to be with them. 7. Do something active together to lift her spirit. 8. Express to her that you need and value her. 9. Show enthusiasm for the things that she’s excited about—let your actions show it. 10. Find something that makes you laugh together. 11.Put your arms around her when she needs comfort, holding her silently. 12.Surprise her by doing something you think she would want done before she asks. 13.Try not to make sudden changes without discussing them with her first. 14. Show interest in that which she values as important in her life. 15. Allow your wife to teach you things without being defensive. 16. When you feel you must correct her, be gentle —speaking the truth in LOVE. 17. Let go of the small stuff. We all have annoying habits and preferences that are different from our spouse’s. 18. Show her that she matters more to you than any activity you could do, or any one you could be with. 19. Be a good listener. Show her you value what she says. 20. Plan a mini-honeymoon, where the two of you can spend quality time together. 21. Go shopping with her and don’t sigh or look at what time it is even once. 22. Make her breakfast (cleaning up afterward). 23. Make the time to set specific goals with her to achieve together for each year. 24. Forgive her if she offends you. 25. Find ways to help her know you are her partner in all areas life. 26. Be polite, courteous, and mannerly with her—not taking her for granted. 27. Exhibit humility, admit your mistakes, and ask for forgiveness. She’ll appreciate that! 28. Defend her to others—especially to your family. 29. Don’t belittle her intelligence. 30. Scratch her back, rub her feet, or her rub her neck—whatever she’d prefer. 31. Get up in the middle of the night (letting her stay in bed) to take care of your upset child. 32. Be especially helpful when she is not feeling well. 33. When you’ve been apart for a time and she asks how your day went, don’t just say “fine” — actually give her details. 34. Try not to argue over money. Peacefully discuss future expenditures instead. 35. Don’t embarrass her by arguing with her in front of others. 36. Help in her spiritual life and quest to please Allah. 37. Make eye contact when she is talking to you and when you are talking with her. 38. Show her that you prefer her to others—give her your attention whenever possible. 39 Relate what happened at work or whatever you did apart from her. 40. Stay away from web sites, chat rooms or anything that gives you sexual gratification from anyone other than your wife. 41. Be helpful and cooperative, both before, and during the time you have other people over to your home. (If you’re not sure what to do, just say to your wife “What can I do that would help the most?”) 42. Brag about her to her family, both in front of her and when she is not with you. 43. Surprise her from time-to-time with a card and flowers or a little gift. 44. Remember to tell her or call her as soon as you know you are going to be late. 45. Give her your undivided attention when she wants to talk. 46. Guard your tongue from saying “unwholesome words” or down-grading her. 47. Refuse to compare her unfavourably with others. 48. Encourage her to relax in some way while you clean up after dinner. 49. Be an involved partner and father in helping her with the children and spending time together. 50. Maintain good grooming habits so you look and smell good. It shows you care. 51. Be supportive. Help her to finish her education and goals that are important to her. 52. View and treat her as if there is a sign over her that reads, “Make me feel special.” 53. Run errands without complaining. 54. Be thoughtful and considerate to her relatives. 55. Don’t negatively compare her relatives with yours. 56. Sit close to her —even when you are just reading for example. 57. Be verbally supportive and honour her in front of the children. 58. Show her you are her marital partner by not making plans without her knowing and agreeing with them (unless it’s a surprise for her). 59. Pro-actively do things that makes her feel cherished as a woman and as a wife. 60. Keep her trust at all costs. 61. Surprise her with a kiss. 62. Take the time to touch every day—even if it’s only for a minute or two. 63. Be sensitive enough to ask her if you offend or hurt her sexually in any way. 64. Go out of your way to help her feel valued over everyone else. 65. Consider her as your marital partner in how you spend money. 66. Be careful to choose your words, especially when angry. 67. Make sure your children speak to her and treat her in respectful ways. 68. Make sure she has money to spend any way she would choose. 69. Share the responsibilities around the house (without looking for special recognition). 70. Don’t tease and belittle her, saying “I was just joking” when she doesn’t find it funny. 71. Allow her to express herself freely, without fear of being called illogical or dumb. 72. Don’t criticise her at all. 73. Don’t focus or even look at the physical features of another woman. 74. Be sensitive to her needs—looking for ways to please her. 75. Let her know you want to spend special time with her and the children. 76. Fix dinner for her sometimes. 77. Be sympathetic when she’s sick—and help her however you can. 78. Let her sleep in once in a while and you get the children ready for the day. 79. Honour her by not disagreeing with her in front of the children. 80. Don’t ignore the small things that bother her and let them build into bigger issues. 81. Tell her (and show her) you love her often. 82. Call, email or text her during the day when you are apart from each other so she knows you are thinking of her. 83. Surprise her by suggesting you go on a weekend retreat together to draw even closer in your marital relationship. 84. Express your love and appreciation for her in a love note that you give to her. 85. Show her affection. darulfiqh

“Life cannot become boring when we establish contact with the One who gives Happiness…”

SUBMISSION by Hazrat Maulana Yunus Patel Saheb (rahmatullah alayh) When Hazrat Ibraheem (alayhis salaam) was told to submit to Allah Ta’ala, he responded that he had submitted himself to the Rabb (Sustainer) of the Worlds. …Some Mufassireen (Commentators) say that there are approximately 18 000 worlds. Allah Ta’ala mentions this incident as follows: “ And remember when his Rabb said to him : ‘ Submit (thy will to Me).’ “He said : ‘ I submit (my will) to the Lord and Cherisher of the Universe.” [ Surah Al - Baqarah : 131 ] After Hazrat Ibraheem (alayhis salaam) made this declaration of submission, there followed many trials and tests. As a young man, he was faced with opposition from his father, who was an idol-worshipper. When he invited his father to the worship of Allah Ta’ala, his father opposed and threatened him : He (the father) said : ‘Do you reject my gods, O Ibraheem? If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.’ [surah Maryam 19 :46] Due to Hazrat Ibraheem’s (alayhis salaam) rejection of idol-worship, and his preaching the message of Allah Ta’ala, he was thrown into the fire by Namrud and his people: “They said, ‘Build him a furnace and throw him into the blazing fire.’ [surah Saffaat : 97] They said, “burn him and protect your gods if you do (anything at all)!” [surah Ambiyaa 21 : 68 ] It is stated that for an entire month, the people of Namrud collected firewood, which they thereafter lit, fanning it until it became an intense, blazing fire. Using a catapult, they threw Hazrat Ibraheem (alayhis salaam) into the raging fire. However, The One who created fire and gave it the attribute to burn, now commanded the fire to become cool, as well as offer safety to Hazrat Ibraheem (alayhis salaam). “We said, ‘O Fire ! Be you cool, and (a means of) safety for Ibraheem.” [surah Ambiyaa 21 : 68 / 69] After being delivered from this test, saddened with his people, he left his country (Iraq) and made Hijrah to a place where he could worship Allah Ta’ala in peace, Syria. Having no children, Hazrat Ibraheem (alayhis salaam) thus made dua for a child: “ O My Lord, grant me a righteous son.” [surah Saffaat 37 : 100] In his old age, at the age of 86, Hazrat Ibraheem (alayhis salaam) was blessed with a son. “So We gave him the good news of a boy ready to suffer and forbear.” [surah Saffaat 37 : 101] When the child became of age, Hazrat Ibraheem (alayhis salaam) was commanded to slaughter his son. What a great test! “Then, when (the son) reached (the age of) work with him, He said: ‘O my son! I see in a vision that I offer you in sacrifice: Now see what is your view?...” [surah Saffaat 37 : 102] What must have gone through his heart? And likewise the heart of Hazrat Ismaeel (alayhis salaam)? But when Hazrat Ismaeel (alayhis salaam) was informed, he told his father to do whatever he had been commanded to do. “(The son) said : ‘O my father! Do as you are commanded: You will find me, if Allah so wills, practising patience and constancy.” [surah Saffaat 37 : 102] Their entire lives were lives of Obedience and Submission. They were prepared to accept death but not prepared to abandon or reject the Hukm (Order) of Allah Ta’ala. Allah Ta’ala mentions the reply of Hazrat Ismaeel (alayhis salaam). He said : “…Insha-Allah, you will find me of the patient ones.” Look at his humility. He did not say: “I will be patient”; rather: “Insha-Allah ... if Allah wills.” His words clearly indicate the beautiful qualities of humility, etiquette, trust in Allah Ta’ala, patience and endurance. There was no claim whatsoever of pride, or boastfulness or superiority or conceit. Despite having to face so many trials and tribulations, none of the Ambiya (alayhis salaam) made a claim of being perfect. They did not rely on their own ability and capacity; rather they focused on Allah Ta’ala. They made the effort and trusted in Allah Ta’ala. “So when they had both submitted their wills (To Allah)…” [surah Saffaat 37 : 103] The word “ Aslamaa ” alludes to the brave submission of father and son, without question. The claim of Divine Love was made manifest in this immediate surrender and compliance to Allah Ta’ala’s Command. …And as is known, despite the repeated efforts made, the knife would not cut the throat of Hazrat Ismaeel (alayhis salaam)…This being by the Will of Allah Ta’ala. Allah Ta’ala then ransomed Hazrat Ismaeel (alayhis salaam) with a ram from heaven. Allah Ta’ala states : “Thus indeed do We reward those who do right” [surah Saffaat 37 : 110] Allah Ta’ala’s rewards encompass bounties of this world and bounties of the next for that person who surrenders himself to the commands of Allah Ta’ala and sacrifices his desires solely for the pleasure of Allah Ta’ala. We learn the lessons of SUBMISSION, OBEDIENCE, SACRIFICE – attributes which are sorely lacking in our own lives. We are commanded to submit ourselves to the Hukm (Command) of Allah Ta’ala; whichever one is directed to us. There are different Ahkaam: sometimes it is the order of Salaah, sometimes it is the order not to perform Salaah; but at EVERY given moment the Command of Taqwa is directed to us, and that is we restrain ourselves from that which is Haraam. Where is the truthfulness of our claim of Love and Imaan, if we cannot comply to obedience? We have not been commanded to sacrifice our sons. We are only called to give up sins. Just don’t do the sin. Don’t cast lustful gazes, don’t commit zina, don’t gamble, don’t backbite, don’t do sins. …Don’t do and get rewards. Don’t do (sins) and become the Friend of Allah Ta’ala. Nisbat (connection) with Allah Ta’ala is secured only on Taqwa and obedience to Rasulullah (sallallahu alayhi wasallam). Once we have established friendship with Allah Ta’ala, then no difficulty, no hardship, no adversity or suffering becomes insurmountable, as is seen in the life of Khalilullah (Friend of Allah), Hazrat Ibraheem (alayhis salaam). We also learn that when we say we believe, then we will be tested on our claim. Allah Ta’ala states : “Do men think that they will be left alone on saying, ‘We Believe’ and that they will not be tested?” “We did test those before them, and Allah will certainly know those who are true from those who are false.” [surah Ankaboot 29 : 2] “Or do you think that you shall enter the Garden (of bliss) without such (Trials) as came to those who passed away before you…” [surah Baqarah 2 : 214] These tests in life are to see who still remains sincere and faithful to Allah Ta’ala – and who gives up and turns away from Allah Ta’ala. Of course, we should not be asking for tests and trials. We are weak. However, this world is a world of test. From our side, we should always seek safety and aa’fiyat (well-being), as has been taught by Rasulullah (sallallahu alayhi wasallam). An Aalim has beautifully described the understanding and approach of a Believer in dealing with the tests of this worldly life : “In whichever condition He keeps me, It is the best condition for me; Through whichever route He takes me, It is the easiest route for me.” In this journey of life, we are to establish and maintain our relationship with Allah Ta’ala, no matter what the circumstance and conditions we face… For those who persevere and work hard to pass the examination of this worldly life, there will be innumerable rewards : ‘ …Those who patiently persevere will truly receive a reward without measure!” [surah Zumar 39 : 10] And we ask Allah Ta’ala to make us ever-submissive to Him, and that He grant us ease in the matter of life and death, grant us well-being and the ability to maintain steadfastness in all conditions of life. Source

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