Monthly Archives: December 2011

European Christian Woman in Full Jilbaab (1916)!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa ba’d:

Here is a clip of the funeral of an Austrian Ruler by the name of Emperor Franz Joseph the first who died in 1916. In it the womenfolk of the attendees are dressed in full Jilbaab!.

Some have commented upon the clip saying that the women are from royal backgrounds and thus could not be seen by regular people, while others state that this was the garment that was worn by european women at funerals at that time.

Regardless of the reason take a look at the clip and dont forget to mute the choir in the background baarakallahu feekum.

http://www.youtube.com/watch?v=5tlwO_AqD5M (this link is longer and shows tens of examples but doesnt not work on phones)

try this second link:

http://www.youtube.com/watch?v=w8cB34INYCY&feature=related

Glad tidings to the one who dies in a strange land!

Bismillahi wal Hamdullillah Was Salaatu Was Salaatu ‘Alaa Rasoolillahi:

Ammaa ba’d:

Upon the authority of Abdullah ibn Amr – Radhiyallahu ‘Anhumaa who said: “A man who was born in Madina passed away in Madina, so the prophet – Sallallahu alaihi was Salam prayed over him then said: “If only he had passed away in other than his place of birth” so a man from the people said: “And why is that Oh Messenger of Allah? he said: “Indeed if a man dies in other than his place of birth, he will have the distance between his place of birth and his place of passing away measured out for him in jannah

(Collected by Ibn Hibban:(2923) and Ibn Maajah (1614) and declared ‘Hasan’ by Shaikh Albaani)

Imaamus Sindhi clarifies that the messenger did not intend by his statement “If only he passed away in other than his place of birth” that it would be better for him to die in other than Madina, since the virtue of dying in Madina is established. Rather as As Sindhi states: “Perhaps he intended by his statement concerning dying in other than Madina, if only he was a stranger and one who had migrated to Madina..”

(Haashiyatus Sindhi ‘Alaa Sunan Ibn Maajah 3/387)

That is, it would have been better for him had he been one that had migrated to Madina and died in it.

A great virtue for one who dies outside of their place of birth, either due to migration or journey.

Wallahu Ta’ala A’lam 

@abuhakeembilal

Never underestimate even the smallest charity!

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the Authority of Abu Huraira – Radhiyallahu ‘Anhu who said: The messenger – Sallallahu ‘Alaihi Was Salam

No one gives Sadaqah from that which is good – and Allah only accepts that which is good – except that Ar Rahmaan (the most beneficent) takes it with his right hand, even if it is a date. It is then nurtured in the hand of Ar Rahmaan until it becomes greater than a mountain. Just as one of you would nurture his colt or his young (weaned) Camel

(Agreed upon by Bukhaari (1344) and Muslim (1014))

In variant wording:

Upon the authority of Aisha – Radhiyallahu ‘Anhaa – that the messenger of Allah – Sallallahu ‘alaihi wa Salam – said

Indeed Allah nurtures for one of you the date and the morsel (that you give in charity) just as one of you nurtures his colt or young camel until it (the charity) becomes like (Mount) Uhud

(Collected by Ibn Hibbaan (3302) and declared ‘Saheeh’ by Shaikh Al Albaani)

Al Mubaarakfoori mentions in ‘Tuhfatul Ahwadhi’ (3/264):

In it is an indication of the fact that it will not be accepted if it is not Halaal. Al Qurtubi mentions: “Indeed Allah does not accept Charity from haraam, since it is not the possession of the one who gives it as charity.Thus he is prohibited from utilising it. So when the one who spends in charity is utilising what he is spending, if it were to be accepted from him, it would necessitate that it (i.e that charity) would be legislated and prohibited at the same time and that is impossible

Wa Sallallahu ‘Alaa Nabiyyinaa Muhammad

@abuhakeembilal

The Virtue of Sleeping in Wudhoo

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Ibn Umar -Radhiyallahu ‘Anhumaa -who said that the Messenger – Sallallahu ‘Alaihi Was Salam Said:

Purify these Bodies (of yours), May Allah grant you purity, for indeed there is not a servant that spends the night in a state of purification except that an angel spends the night with him in his garment. He does not turn at anytime during the night except that the angel says: “Oh Allah forgive your servant for indeed he spent the night in a state of purity!”

(Collected by Imaamut Tabaraani in ‘Mu’jam al Kabeer (13620) and declared ‘Hasan’ by shaikh Al Albaani in ‘Saheehul Jaami’ (3936))

Upon the authority of Ibn Umar – Radhiyallahu ‘Anhumaa who said that the messenger -Sallallahu ‘Alaihi Was Salam said:

Whoever goes to sleep in a state of purification an angel spends the night in his garment. He doesnt wake from the night except that the angel says: “Oh Allah forgive your servant such and such for indeed he spent the night in a state of purity

(Collected by Ibn Hibaan (1048) and Shaikh Al Albaani declared it ‘Hasanun Saheeh’

Upon the authority of Mu’aadh Ibn Jabal – Radhiyallahu ‘Anhu – who narrated upon the authority of the messenger – Sallallahu Alaihi Was Salam – Who said:

There is no Muslim that goes to sleep with the rememberance of Allah and in a state of purity and is then startled and wakes during the night and asks Allah for the good of this world and the hereafter except that he give it to him

(Collected by Abu Daawood 5042 and declared ‘Saheeh’ by Shaikh Al Albaani)

(Note: The word used in the hadeeth is شعار (refering to the garment on his body as Imaam Manaawi has explained) and not شعر meaning his hair as it was previously erroneously translated)

These narrations then establish the following:

1. The Dua of the angel for the servant as he stirs and moves during his sleep

2. The Dua of the angel for him when he wakes after the night from his sleep

3. His Dua being accepted if he supplicates for the good of the dunya and the hereafter when he is startled during the night, if he sleeps upon the rememberance of Allah and in a state of purification.

Wa Billahit Tawfeeq

@abuhakeembilal

The Milky Way

The Significance of The Rainbow and The Milky Way

Bismillah wal hamdullillah was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Upon the authority of Abut Tufail who said: Ibnul Kawwaa asked Ali – Radhiyallahu ‘Anhu – about the Milky Way so he replied:

It is the ‘Sharaj’ (broad opening to the heavens) and from it Allah sent water down in abundance (i.e during the flood of Nooh)

(Collected by Imaamul Bukhaari in his Adabul Mufrad 766/589)

Shaikh Al Albaani declared its isnaad ‘Saheeh’ then commented:

The ‘Sharaj’ of a valley is its expansive wider opening (i.e. its mouth, its broad beginning)”

Upon the authority of Ibn Abbaas – Radhiyallahu ‘Anhumaa – who said: “The rainbow is a safeguard for the inhabitants of the earth that they will not be drowned (as a form of destruction as in the time of Nooh) and the Milky Way is the door of the heavens and the splitting of the heavens will begin from it (i.e on the day of Judgement)”

(Collected by Imaamul Bukhaari in his Adabul Mufrad 767/590)

Shaikh Albaani declared its isnaad ‘Saheeh’

These narrations then establish the wisdom behind these two great aspects of the creation of Allah that people have marveled over for centuries.

Compare this to that which occurs in the bible discussing a similar affair and look how it is used to attribute deficiency to our lord the most High.

Genesis 9 Vs 12-17:

And God said (to Noah), “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: 13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, 15I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. 16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.” 17 So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth.”

Look how the passage attributes forgetfulness to Allah the Mighty and Majestic. To the extent that he needs the rainbow to remind him of the covenant he took with the creation! If anything it is a reminder to the creation and a sign to them of his mercy.

Would it not also follow that he would need some reminding to bring forth this reminder!

May Allah be far exalted above what they attribute to him!

Subhaanaka Rabbi Laa illaaha ilaa ant!

Wa Sallallahu ‘alaa Nabiyinaa Muhammad

@abuhakeembilal

The Virtues of Sending Salaam upon the messenger of Allah

Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa ba’d:

SENDING SALAAT* UPON THE PROPHET (صلى الله عليه وسلم).

[* i.e. saying ‘Allaahumma salli ‘alaa Muhammad…’)

* Imaam an-Nasaa.ee –rahimahullaah- reported in his ‘Sunan’ (no.1297):

“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه وسلم) said:

<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon him, and ten sins will be removed from him, and he will be raised by ten ranks >>.

* Shaikh al-Albaanee-rahimahullaah- declared it ‘Saheeh’.

*Shaikh al-Albaanee said in ‘SifatusSalaat’ (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه وسلم) is the saying of Abul-‘Aaliyah:

‘Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah-the Most High’; and what is meant is seeking increase, not the initiation of salaat. al-Haafiz [Ibn Hajr] mentioned it in ‘al-Fath’.’’

* Imaam Ibnul-Qayyim-rahimahullaah, in his book ‘Jalaa.ul-Afhaam fee FadlisSalaati was-Salaam ‘alaa khayril anaam (صلى الله عليه وسلم)’, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه وسلم):

(The points with ** beside them are not authentically established)

1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].

2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….

3. Conformity with the Angels in it.

4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.

5. That he is raised by ten levels.

6. That he has ten good deeds written for him.

7. That ten sins are erased from him.

8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.

9. It is a means to attain his (صلى الله عليه وسلم) Intercession, if it is accompanied by a request for al-waseelah (a singular station inParadise) for him, or even if it is on its own…

10. It is a means for forgiveness of sins …

11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.

12. It is a means for the person to gain nearness to him (صلى الله عليه وسلم ) on the Day of Resurrection…

13.( It has the position of being like an act of charity upon a needy person.)**

14. It is a cause for the fulfillment of your needs.

15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.

16. It is a cleansing (zakaat) and purification for the person.

17. (It is a cause for the servant to receive glad tidings ofParadisebefore his death…) **

18. (It is a means for salvation from the terrors of the Day of Resurrection…) **

19. It is a cause for the Prophet (صلى الله عليه وسلم) to respond to the one who sends salaat and salaam upon him.

20. (It is a cause for the servant to remember that which he has forgotten.) **

21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.

22. (It is a means to repel poverty…) **

23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه وسلم) is mentioned.

24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه وسلم) was mentioned.

25. It puts its companion upon the path toParadise, and it causes the one who abandons it to err with regard to it.

26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه وسلم).

27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه وسلم).

28. (It is a cause for the servant’s light to be increased upon the Bridge (asSiraat).) **

29. It takes the servant away from coarseness.

30. It is a cause for Allaah –the Perfect-to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.

31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.

32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.

33. It is a means to perpetuate his love of the Messenger (صلى الله عليه وسلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…

34. That salaat upon him (صلى الله عليه وسلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه وسلم).

35. It is a means for the guidance of the person and for his heart to have life…

36. (It is a cause for the one who sends salaat upon him (صلى الله عليه وسلم) to have his name presented to him, and for his being mentioned to him…) **

37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person’s passing over it…) **

38. That sending salaat upon him fulfils the slightest part of his right…

39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه وسلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…

40. That salaat upon him from the person is supplication (du’aa.), and the persons du’aa. to his Lord and his requests to his Lord are of two types:

(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;

(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه وسلم) loves it. So the one who sends salaat upon him (صلى الله عليه وسلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…’’

[(**) The verifier of the book (Zaa.id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]

****************************************************************************

Further points made by Ibnul-Qayyim in the book:

(1) ‘‘Persistence upon remembrance (dhikr) is a cause for love to persist; and remembrance is for the heart like water is for the plants; indeed it is like water is for the fish: it cannot live without it. And it is of different types:

(i) Remembering Him By His names, His attributes, and by praising Him with them.

(ii) Tasbeeh (saying subhaanallaah: I declare Allaah free of all imperfections) of Him, and tahmeed (saying al-hamdu lillaah: All praise is for Allaah), and takbeer (saying Allaahu Akbar: Allaah is greater than everything), and tahleel (saying Laa ilaaha illallaah:

None has the right to be worshipped except Allaah), and declaring His Glory; and this is what is usually termed as dhikr by the later people.

(iii) Remembering Him through His Rulings, and His Commands and Prohibitions; and this is the dhikr of the people of knowledge; rather the three types are their remembrance of their Lord.

(iv) And from the most excellent dhikr of Him is to make dhikr of Him by His Words.

He- the Most High- said:

(وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى )

[Soorah TaaHaa (20):124]

[[Meaning: And whoever turns away from the remembrance of Me than he shall have a life of difficulty and We shall raise him up blind on the Day of Resurrection]].

So His remembrance here is His Speech, which He sent down to His Messenger; and He-the Most High-said:

(الَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللّهِ أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ)

[Sooratur-Ra’d (13):28]

[[Those who truly believe and whose hearts find repose in the remembrance of Allaah: Indeed in the remembrance of Allaah the hearts of the Believers find repose]].

(v) And from remembrance of Him -He the Perfect- is to make supplication to Him, and to seek His forgiveness, and to humbly beseech Him.”

(2) “Here there is a fine point for one who teaches his nation his Religion and that which he came with, and who calls them to it, and encourages them upon it, and has patience upon that; and it is that the Prophet (صلى الله عليه وسلم) will receive extra reward in addition to the reward for his own deeds, receiving reward equal to that of all those who follow him. So the caller to his Sunnah and his Religion, and the one who teaches good to the Ummah, if he intends to bring about increase in this share for Allaah’s Messenger (صلى الله عليه وسلم ) and its being granted to him; and his goal in calling the creation to Allaah is to draw closer to Him, by guiding His servants, and to augment the share of  Allaah’s Messenger (صلى الله عليه وسلم) with reward of those who obey him-whilst they still receive their full rewards; then he will receive reward for his call and  his teaching, in accordance with this intention; and that is Allaah’s Bounty which He gives to whomever He wishes, and Allaah is the Possessor of tremendous Bounty.”

(Translated by Abu Talha Daawood Burbank – Rahimahullahu Ta’aala Rahmatan Waasi’ah)

And then soofiyah claim the people of Sunnah do not love or Honour the Messenger of Allah!

Wallahu Ta’aalaa A’lam

@abuhakeembilal

Fasting during the Winter

Bismillahi wal Hamdullillah was Salaatu Was salaamu ‘alaa rasoolillahi,

Ammaa Ba’d:

Since this fast of Aashooraa falls within the beginning of the winter months here is a benefit concerning the virtue and blessing of fasting during winter.

Upon the authority of Anas ibn Maalik – Radhiyallahu Anhu – who said that the Messenger – Sallallahu ‘alahi was Salam said:

Fasting during winter is the Cool Ghaneemah (spoils of war)”

(Collected by Imaamut Tabaraani in ‘Mu’jam Al Awsat’ and declared ‘Hasan’ By Shaikh Al Albaani in Silsilatul Ahaadeethus Saheehah: 1922)

Concerning the meaning of the Hadeeth Imaam Manaawi mentioned:

“Meaning it is that thing by way of which one may recieve pardon (from Allah) without difficulty, due to the shortness of the days and their coolness and there being no (pressing) need for food and drink (as is the case in the winter months)”

(At Tayseer 2/208)

He mentions elsewhere:

Meaning that fasting during winter is resemblant to recieving spoils of war in cool periods. The factor that is present within both affairs is that one obtains benefit without effort

(At Tayseer 2/320)

Therefore let us capitalise upon this great blessing from Allah Subhaanah and take the ease that Allah has blessed us with from his mercy.

Wa Sallallahu ‘Alaa Nabiyinaa Muhammad

@abuhakeembilal

Ahādīth concerning fasting the day of ‘Āshūrā

Bismillāh Al-Hamdulillaah wa salātu wa salāmu ‘ala rasūlillāh
Ammā ba’d

The Encouragement to Fast the day of ‘Āshūrā

Taken from ‘Sahīh Targhīb’ by Shaykh al-Albani

The Book of Fasting

Chapter to Fast the Day of ‘Āshūrā

(1) – 1017 – Sahīh

On the Authority of Abu Qatāda (radhiallāhu ‘anhu): That the Messenger of Allāh (ﷺ) was asked about the fast of the day of ‘Āshūrā, so he answered: “It expiates the sins of the previous year.”
Narrated by Muslim and other than him, and by Ibn Mājah and his wording is: “The fast of the day of ‘Āshūrā; Indeed the reward that I request from Allāh is that He expiates the sins of the year before this year.”

(2) – 1018 – Sahīh

On the authority of Ibn ‘Abbās (radhiallāhu ‘anhu): That the Messenger of Allaah (ﷺ) fasted the day of ‘Āshūrā, and he ordered for it to be fasted.

Narrated by Bukhāri and Muslim

(3) – 1019 – Sahīh

On the authority of Ibn ‘Abbās (radiallāhu ‘anhu), who was asked about the fast of the day of ‘Āshūrā, so he answered: “I do not know of the Messenger of Allāh (ﷺ) fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadhān.”

(4) – 1020- Hasan li ghayrihi

On the authority of Ibn ‘Abbās (radhiallāhu ‘anhu):
That the Prophet (ﷺ) never aspired for the excellence of a day after Ramadhān, except the day of ‘Āshūrā.

Narrated by Tabarāni in ‘al-Awasat’, and its isnād is hasan with the isnād before it

(5) – 1021 – Sahīh li ghayrihi

On the authority of Abu Sa’īd al-Khudri (radhiallāhu ‘anhu), who said that the Messenger of Allāh (ﷺ) said: “Whoever fasts the day of ‘Arafāt, he is forgiven for the following year and the previous year. And whoever fasts ‘Āshūrā, then he is forgiven the year.”

Narrated by Tabarāni with an isnād that is Hasan.
____________________________________________________
The day of ‘Āshūrā is the tenth day of Muharram

All praise belongs to Allāh; may His peace and blessings be upon our final Prophet Muhammad, his family, his companions, and all those who follow his guidance.

(Source: Salafitalk.com)

Concise Principles in Tafseer and The Science of the Qur’aan (Part 7)

A word on the difference between the ‘Ahruf’ (Qur’anic dialects) and the Qiraa’aat (modes of recitation)

After that which has previously been mentioned concerning the collection of the Qur’aan, and that which took place during the era of Uthmaan, and his abolishing the seven permissible dialects of the Qur’aan because of the blood shed that took place due to differing about them, a question that arises here is what then are the seven popular modes of recitation that we are acquainted with to this very day, that we hear many with mastery in tajweed reciting (Namely ibn ‘Aamir, ibn katheer (not the famous author of the tafseer)  Aasim, Abi ‘Amr, Hamza, Naafi’and Al Kasaa’i).

It should be known that there is a difference between the Ahruf (dialects of the Qur’aan) and the Qiraa’aat (modes of recitation) of the Qur’aan.

The dialects of the Qur’aan that the ahaadeeth speak of were allowed variant Arabic dialects that the Qur’aan was revealed upon to accommodate for the variances in the dialects of the various Arab tribes at the time of the revelation of the Qur’aan.

The different tribes of the region had variant ways they would say certain words or express certain statements and the Qur’aan was revealed in seven of those dialects so as to accommodate for the linguistic variances among those tribe.

Since Allah revealed the Qur’aan in those dialects to facilitate ease for the tribes and not to reveal seven different Qur’aans, when Uthmaan saw what had occurred at the hands of the people due to that which Allah had made Permissible, he abolished them to prevent that which was haram (prohibited), namely the spilling of blood.

This without doubt is from the deep insight of Uthmaan Radhiyallahu ‘anhu and is mentioned as being from among his many virtues.

As far as the Qiraa’aat are concerned, then they revolve around the modes and methods of reciting the one Mushaf that Uthmaan had standardised.

That is, the great Imaams of recitation were united on certain issues and likewise differed upon certain issues related to how certain words or letters within the one Uthmaani Qur’aan should be recited.

This relates to elongations, stoppages, continuations, removing or applying emphasis upon certain letters or letter combinations and etymology.

From among the Taabi’een there were certain Imaams (mentioned earlier) who became famous as being proficient in recitation after having studied with and taking from those who were well known for excelling in the recitation of the Qur’aan among the Sahaaba.

These Imaams then went on to have famous students of their own who transmitted those modes and methods of recitation from their teachers. So we hear reciters reciting in ‘Hafs ‘an Aasim for example, which is a reference to the fact that this mode of recitation is in accordance with the method of recitation Imaam Hafs took from his teacher Aasim ibn Bahdalah who died in the year 127 after hijrah) or we hear of ‘Warsh ‘an Naafi’ referring to the fact that this reciter will be reciting in accordance with the teachings of Imaan Warsh (Who’s name was Uthmaan ibn sa’eed Al Masri his kunya being Abu sa’eed and he was nicknamed ‘Warsh’ which was due to him being very white and light skinned) who took from his teacher Imaam Naafi’ ibn Abdur Rahmaan who died in the year 169 after Hijrah) and so on.

Thus these imams and their most popular students are (in chronological order):

  1. Ibn Aamir (The Imaam of the people of Shaam) Whose full name is Abdullah ibn Aamir ibn yazeed. He was born in the year 21 (some biographers mention 28 after hijra).He met Waathila ibnil Ashqa’ and An-Nu’maan ibn basheer – Radhiyallahu ‘anhumaa. He took his recitation from Al Mugheera ibn Shihaab Al Makhzoomi who took from Uthmaan, while some maintain that he took from Uthmaan directly.

Those who became famous for his recitation.

From those who became famous for taking and spreading his method of recitation and his teachings:

Hishaam (he is Abul Waleed ibn Aamir ibn Nasr Ad Damishqi) who dies in the year245 and Ibn Dhakwaan (Abdullah ibn Ahmad ibn Basheer) who died in the year died in the year 242. Except these two did not take from the Imaam directly rather by way of his students.

2

  1. Ibn Katheer (Not the famous Imaam of tafseer and student of Shaikhul Islaam) His name is Abdullah ibn Katheer Ad Daari. He was born in Makka in the year 45 after Hijra. He met from the Sahaaba Abdullah ibn Zubair, Abu Ayoob Al Ansaari and Anas ibn Maalik. He took his recitation from Ubai ibn Ka’b and Umar ibnil Khataab and he died in the year 120 after hijra

His most famous students are:

Abul Hasan Ahmad bin Muhammad bin Muhammad bin Abdillah ibn Abi Bazza (Also known as al Bazzi) who died in the year 250

Qunbul: Muhammad ibn Abdur Rahmaan ibn Khaalid who died in the year 250H

  1. Aasim ibn Abi Najood. He took his recitation from Abdullah ibn Masood and Zir ibn Hubaish.

Imaam Ahmad was asked about him and he said: “he is a righteous, good, trustworthy man” then he was asked whose recitation is most beloved to you? So he responded: “the recitation of the people of Madina and if not then the recitation of ‘Aasim” (Al Bahth wal istiqraa’ P40-41)He died in the year 127.

His most famous students are:

Shu’bah ibn Iyaash and Hafs ibn
Sulaimaan
180H

  1. Abu Amr ibnil Alaa Al Basri 154H. He took from Mujaahid and from sa’eed ibn Jubair. Abu Mu’aawiya al azhari mentioned concerning him: “He was the most knowledgable of the people with the varying modes of recitation, and the (various) wordings of the Arab and the rare aspects of their speech and their eloquent poetry

(Tahdheebut Tahdheeb of Al Haafidh ibn Hajr2/178)

His most famous Students are:

Ad Doori: Hafs ibn Amr 246H and As Soosi Saalih ibn Ziyaad 261H

  1. Hamza Bin Habeeb Bin Ismaa’eel Al Koofi. He took his recitation from Imaam A’mash (Sulaimaan ibn Mihraan). Sufyaan ath Thouri mentioned concerning him: “Hamza has overpowered the people in the Qur’aan and the laws of inheritance” Tabaqaatul Qurraah 1/261)

His recitation became famous by way of two main Imaams who took from his student Abu Eesaa Saleem ibn eesaa Al Koofi and they are:

Khalaf ibn Hishaam al Baghdaadi 229H and Khalaad ibn Khaalid 220H

  1. Naafi bni Abdur Rahmaan Al Madani. He took his recitation from 70 of the taabi’een who had taken from Ibn Abaas, Abu Huraira and Ubai ibn K’ab  he died in the year 169H

His most famous students were:

 

Qaaloon: Eesaa ibn meenaa ibn wardaan 220H and Warsh Uthmaan ibn Sa’eed Al Masri 197H

  1. Al Kasaa’i: Ali ibn Hamza ibn Abdullah Al Asadi. He took his recitation from Imaam Hamza and his main reliance was upon him. From the Imaams who took from him Imaam Ahmad and Imaam Yahya ibn Ma’een He died in the year 189H

His main students were:

Abul Haarith Al Laith ibn Khaalid Al Marwazi 240H and

Ad Doori: Hafs ibn ‘Amr

These then are the seven popular reciters who the present day modes of recitation have come from. There are yet another three reciter who were as popular as these seven and they are:

  1. 1.       Abu Ja’far Yazeed ibnil Qa’Qaa’ 130H
  2. Ya’qoob ibn Ishaaq Al Hadhrami 205H and
  3. 3.       Khalaf ib Hishaam al Bazaar234H

The recitation of these reciters is considered, acted upon and transmitted because they possess three main characteristics:

  1. They are established through numerous (Mutawaatir) chains of narration going back to the Messenger of Allah – Sallallahu alaihi wa Salam
  2. They are in accordance with the one standardised Mushaf of Uthmaan (which incidently did not have at that time the well-known diacritical markings the mushaf has today (i.e fathah, kasrah, Dhammah and Sukoon))
  3. They do oppose the Arabic Language and that which is known by them

Hence we see they are not the Seven Ahruf or allowed dialects of the qur’aan though it is possible they may coincide with some of what was present within them but this cannot truly be established without having them present to make the comparison.

If this is understood then that should make clear the futile attempts of the orientalists and those like them who attempt to claim that ‘Some of the Qur’aan is missing just like the Bible’. When we know that the only thing abolished were ways of ‘reciting’ the Qur’aan and not the Qur’aan itself, (as opposed to the Bible that had who books removed) the futile nature of their claim becomes clear.

Wa Salllallahu ‘alaa Nabiyinaa Muhammad

@abuhakeembilal

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