Have you ever wondered why Hajj is compulsory for every Muslim who can afford it? Why would Allah (SWT) make it mandatory for us, and what can we achieve by doing so? Click to find out as Mufti Menk gives us a very detailed explanation on this!
- aboutislam.net
The days of Hajj are a remembrance of great events – The Hajj rites have their roots deep in the history of God’s noble Prophets from the time of Abraham to the time of Muhammad (peace be upon them all).
Our Hajj, as a consequence, affirms in our hearts the strong connection that exists between all of the Prophets while reminding us of the great sacrifices they all had made for the guidance of the world’s people.
We see this clearly in the story of Abraham and Hajar, which we find narrated in Sahih Al-Bukhari.
Abraham (peace be upon him) set off with his wife Hajar and newborn son on a long journey. They arrived at Makkah. Hajar looked around her. She could see nothing but a barren wasteland in all directions. There was no life. The silence was unbearable.
In the distance, the land met the sky without any movement breaking the terrain anywhere. This alien landscape grew even stranger in Hajar’s eyes as she recalled that her husband Abraham was intending to leave her here, without a doubt, and return to his people.
Hajar’s mind was beset with all kinds of thoughts: What was she getting herself into?
How can she survive among these sharp crags?
How will she bear the impenetrable darkness of the night?
This was certain death. What husband would leave his wife and child to die in the desert?
When she turned to her husband, her conduct was impeccable. Her manners were perfect and her countenance was calm. Nevertheless, whenever it seemed to her like he was about to leave, her heart would make an involuntary jump.
The time came when Abraham resolved to depart. Hajar was not going to disobey her husband, for he was a Prophet of God and this was something about which she had no doubt. He did not take but a few steps before Hajar rushed over to him, the full force of her being left alone in this wilderness bearing upon her.
She asked:
“O Abraham! Where are you going, leaving us in this barren, empty valley?”
Abraham did not turn around to face her, though she asked again and again. Finally, she asked:
“Did Allah command you to do this?”
Abraham said: “Yes, He did.” Then her heart calmed down.
She said: “Then, Allah will certainly not ever neglect us.”
Her words were so certain, so sure, that it added reassurance to even Abraham’s heart in his carrying out what he knew for certain God had commanded him to do.
In this, we see how a woman is able to shoulder great hardships that a man would be unable to bear, as long as she is a firm believer in the task that she is undertaking. When a woman believes in a cause that is noble, she is able to sacrifice her safety, her stability, and even her entire life aspiring for what she recognizes to be a greater and mighty purpose.
This is how our mother Hajar was able to remain in that desolate wasteland until the water that was with her ran out without losing heart and without succumbing to despair. Nor did she sit down and await her fate.
Though Hajar put her trust fully in God, she was not complacent. She was actively in the search for water for herself and her baby, and she did not let herself weary under the relentless heat of the sun. She scanned the valley that she was in.
Nothing stirred. So she headed for the nearby mountains. Perhaps from its summit she would spot some signs of life. She climbed to the top of Mount Safa and looked in every direction.
Without despairing for even a moment, she descended into the valley and headed for the small mountain on the other side of the valley, Mount Marwa. Perhaps there was something on the other side. She made her way to the other mountain.
Sometimes she walked at a hurried gait. When fatigue beset her, she would slow down for a while. She kept going, spurred on by the idea that behind Mount Marwa she might spot some sign of life. She ascended the peak.
Again, nothing.
She kept up the search, ultimately going between the two hillocks seven times, hoping she would spot some travelers or some caravan passing by. She continued to pray to God and beseech His help.
After her latest descent into the valley from the top of Mount Safa, she looked to where she had gently placed put her child, Ishmael, on the ground. Water was springing forth from beneath his feet.
This was the help of God. God’s help did not come with a dramatic thunderclap. There was no lightning; there were no storm clouds, no heavy rains, no floodwaters. Instead there was a spring quietly bubbling up from under from the earth – the very thing which could promise a permanent source of life-giving water.
God had answered Abraham’s prayers and had proven Hajar’s words to be true – never did God neglect her.
With the life that Hajar established in Makkah with her son Ishmael, a nation was born that would last until the end of time.
The story of this nation begins with a woman who was willing to bear great burdens to establish it. To honor her, the efforts that she made are repeated in the rites of hajj every year. The Prophet Muhammad (peace be upon him) said:
“This is why the people walk back and forth between Safa and Marwa.” (Al-Bukhari)
As you know, the Kabah is the prayer direction for all Muslims around the world; known as qiblah in Arabic.
So the Kabah does not represent divinity, it only unites all the Muslims around the world, forming a standardized way of praying so worshipers do not face different directions creating chaos.
It is rather a way to maintain order.
There are several rituals in Islam, the most important of which is the salat or Muslim prayer. This can be performed anywhere around the world but still facing the Kabah if one is able to identify its direction.
Other rituals must be performed near the Kabah; these are Umrah or minor pilgrimage and Hajj, the pilgrimage.
During these times Muslims circulate around the Kabah, not to worship it but to glorify their Creator, Allah.
The Kabah is not mentioned in any Muslim prayer or regarded as one of the things to be worshiped; being close to it does not mean that Muslims worship it, it is only a structure.
When it is opened, Muslims step inside it and pray to Allah by performing salat on its floor, the same way they pray in any other Masjid.
So it is like asking, “Why do you have to go to the Masjid to pray; is it not idol worship?”, since a Masjid is made out of stone and worshipers, at many occasions, have to face its pillars which are stone.
What is important to understand is that Islam’s main creed is monotheism, worshiping only one God, the creator, alone without associating any other gods with him, whether a thing or a person.
If any Muslim starts thinking that the Kabah is divine or has any significance other than what it was intended for—which is to support performing Islamic rituals—then that person is no longer a Muslim unless he corrects his ideology and repents to Allah.
So, it is all a matter of intention since Allah judges us according to our intentions whether good or bad.
We also have to clearly distinguish between idols and places of worship.
Some people believe that idols are divine, such as statues of Mary or Jesus for Christians, or the statues of Vishnu or Lakshmi for Hindus, which are directly worshiped and are given attributes of God even though they are clearly stone.
Definitely, the Kabah does not have the same significance for Muslims as statues in polytheistic or idol-worshiping religions.
- aboutislam.net
In the center of Makkah lies a building made of stones, which is called the Ka’bah, the House of Allah (SWT). In this video, we bring you a well-explained story of how the Ka’bah was built by Prophet Ibrahim (AS) and his son Prophet Ismail (AS), whose sanctity and antiquity is older than history itself. Click to explore the story in details.
- aboutislam.net
Zakah as known in Shari`ah is sometimes called in the Qur’an and Sunnah “sadaqah“, to the extent that al-Mawardi said “Sadaqah is zakah, and zakah is sadaqah. They are two names for the same thing.” (Al-Mawardi, al Ahkam al Sultaniyah, Chapter 11)
God says,
{Of their wealth take sadaqah that so thou mightest purify and sanctify them} (At-Tawbah9:103), and {and among them are men who slander thee in the matter of sadaqat} (At-Tawbah9:58) and {Sadaqat are for the poor and the needy.} (At-Tawbah9:60)
Hadith says, “There is no sadaqah in what is less than five Wasaq. There is no sadaqah in what is less than five camels and there is no sadaqah in what is less than five uqiyah.” (Al-Bukhari, Muslim and others)
Addressing Mu’adh when sent to Yemen, the Prophet (peace and blessings be upon him) said: “Inform them that God has prescribed sadaqah on their funds, to be taken from their rich.”
All these texts were talking about zakah while using the word sadaqah, even the zakah collector and distributor is called musaddiq.
But in the later history of Islam, sadaqah was traditionally used to mean only voluntary charitable donations given to beggars and destitutes.
Meaning of Sadaqah
But such a tradition must not be allowed to mislead us and divert us from the meaning of the word at the time when Qur’an was being revealed. The root of the word sadaqah is the word sidq. Judge Abu Bakr bin al ‘Arabi, commenting on naming zakah sadaqah, states that
“It is derived from sidq. Sidq is truthfulness in realizing declared belief by action. The root sidq means realizing and supporting something by another. The word sadaq (Dowry) for women means realizing the lawfulness of intimacy by the contract and the dowry under specific conditions known in Shari`ah.
The root sidq has several derivatives. The verb saddaqa with respect to statements means to accept and to realize. The verb tasaddaqa with respect to funds means gave away, realizing his faith by action. And the verb asdaqa means to give dowry in marriage to women.
The meaning of sadaqah is derived from the root sidq because sadaqah implies giving away goods and funds for the sake of God in expression of faithfullness and in realization of the belief in resurrection and afterlife.” (Ahkam al Qur’an, part 2, p. 946, with commentary by al Bijawi)
Proof of Faith
It is for that reason that Qur’an associated giving with affirmation of faith and withholding with rejection of faith, God (SWT) says,
{So he who gives in charity and fears God and in all sincerity testifies to the best, we will indeed make smooth for him the path to bliss, but he who is a greedy miser and thinks himself self-sufficient and gives lies to the best we will indeed make smooth for him the path to misery.} (Al-Layl 92:5-10)
Sadaqah is thus an indication of truthfulness in faith and sincere belief in the day of judgment, Accordingly, the Messenger of God (peace and blessings be upon him) said, “sadaqah is a proof (or evidence),” (Muslim)
- aboutislam.net
* This article is from Dr. Yusuf Al-Qaradawi’s book Fiqh Az-Zakah, rendered into English by Dr. Monzer Kahf.
Remembrance of Allah can be done in many different ways. Dhikr of Allah can be done by thinking of Allah but when it comes to glorifying Allah there are limitless amounts of words and ways we can do this.
Just like there are many ways to remember Allah there are many benefits of the dhikr of Allah. When we mention and remember Allah, Allah also remembers us. He mentioned this in the Quran “remember Me and I will also remember you.” We also know from the hadith that Allah said “whoever remembers Me in a gathering, I will remember him in a gathering that is greater than that.” By remembering Allah, we get the opportunity to be remembered by Allah.
Another benefit of remembering Allah is that the hearts find rest and contentment. Allah also gives us strength when we remember Allah. This is such a beautiful reminder! - aboutislam.net
Many people do wonder about Hajj (pilgrimage). What exactly is it? What is the pilgrimage of Muslims, to the Ka`bah in Makkah?
Is it a religious rite, a trade fair, a political gathering or… all in one? How can such a journey, known as one of the five pillars of Islam, be a manner of worship?
The Islamic Concept of Worship
Worship, according to Islam, is a means for purifying both man’s soul and practical life. The basis of worship is the fact that human beings are creatures and thus bondservants of God, their Creator, and their Lord, to Whom they are destined to return.
Thus, man’s turning towards God, in intimate communion and reverence – in the spirit of devotion and humble submission – is termed worship.
Actually, worship is an indispensable part of all religions, including the idolatrous ones. It is motivated, however, in each religion by different objectives. It assumes different forms and is performed under a different set of rules.
In some religions, worship is a means to develop in man the attitude of asceticism and isolation from life. In these religions, worship seeks to develop a mentality, which eliminates the enjoyment of the pleasures of this world.
Instead, in Islam, the concept of worship is related primarily to its fundamental view. It is that the true foundations of a good [enjoyable] life are the soundness of belief and thinking, purity of soul and righteousness of action.
The real purpose of Islam in declaring that worship embraces the totality of the life of Man is to make the religious faith play a practical and effective role in shaping human life. It should also develop in man an attitude of dignified patience and fortitude in the face of hardships and difficulties.
It should create in him/her the urge to strive for the prevalence of good and removal of evil. Accordingly, there are principal means in Islam that strengthen the person’s connection with God, one of which is Hajj.
The Journey to Makkah
Once during his/her lifetime, every Muslim who is physically and financially in a position to do so is expected to journey to Makkah. This is where God’s final revelation to mankind was first disclosed.
You are not obliged to go if you are not of sound mind, if you do not possess the necessary financial resources, or are under a certain age. Also, if you are a woman who has no male relative to go with – as a chaperone and protector.
A basic purpose of the pilgrimage is to heighten the pilgrim’s devotion to God and His revealed will, but the practice has other benefits as well. It is, for example, a reminder of human equality.
Before reaching Makkah, pilgrims remove their normal attire, which carries the marks of social status, and put on two simple sheet-like garments. Thus everyone, on approaching Islam’s earthly focus, wears the same thing. The distinction of rank and hierarchy is removed, and the prince and pauper stand before God in their equal humanity.
The pilgrimage also provides a useful service for enhancing international relations. It brings together people from many countries, demonstrating thereby that they share a loyalty that transcends their loyalty to their own nationalities and ethnic origins. Pilgrims pick up information about other lands and peoples and return home with a better understanding of one another.
Purposes of Hajj
The purposes for which God has enjoined Hajj are many, among which are the following:
A major purpose of Hajj, is to achieve self-discipline and maintain strong morals. Every single step and rite during the journey should direct the pilgrim towards such goals. The following examples can clarify how such simple steps can assist in the process of elevating the soul and purifying it.
The pilgrim should meet his expenses by lawful means, for God would never accept otherwise. He/she should have his/her hands free of any worrisome and distracting business concerns.
His/her attention should be devoted exclusively to God, while his/her heart is directed in tranquility to the remembrance of God. In fact, devoting one’s heart can never be a hundred percent pure except if it is no longer occupied by material concerns, especially money.
This would definitely be more applicable when the person gets rid of any unlawful money, no matter how he/she needs it, for the sake of God. This is where sincere devotion shows.
The pilgrim should renounce indecency, immorality and wrangling, as spoken of in the Quran. Indecency is a general term, covering all nonsense and foul behavior.
In fact, wrangling, excessive quarreling and argument, causing ill will, distract from the noble purpose of Hajj are incompatible with good Muslim character. One should, therefore, refrain from complaining about each other and even about animals as well.
One should take things gently; sheltering others and taking care of them along the way to the holy sanctuary. Good conduct is essential in Hajj. It goes – sometimes – as far as putting up with painful things, rather than trying to repel them.
One indication that a pilgrimage has been accepted, it is said, is when a pilgrim abandons his/her sinful ways, exchanges his/her idle companions for righteous company and friends, then forsakes frivolity and heedlessness in favor of seriousness and vigilance.
In fact, his/her heart might be the person’s true indicator. If it is no longer attached, unduly to worldly matters and has enjoyed the agonies of the journey without longing for material pleasures, then the pilgrim might have achieved his/her goal. He/she – then – has attained a heart longing for God and renouncing fake materialism of this world.
Worth mentioning also is that Hajj is, in many ways, the central event of the year, perhaps of a whole lifetime. It is the act in which the unity of Muslims is most fully expressed.
This is in the sense that it is an example of all kinds of travel. It is also a market for exchanging news and ideas, brought from all over the Muslim world. Last, but not least, it symbolizes the unity of so many hearts seeking the pleasure of God.
- aboutislam.net
When you meet a person and you feel that he is pleased to meet you by smiling at you, dealing with you in courtesy, and seeming to be delighted, surely you rejoice and feel comfortable. However, if he meets you with a frowning face, you turn away from him and you do not like meeting him, even if you are getting some benefits from this meeting.
Ibn Hibban said: (Cheerfulness is the food of scholars and the disposition of wise people because cheerfulness extinguishes the fire of stubbornness and burns the agitation of hatred. It is also a protection from the aggressors, and a way out from provokers).
Hisham ibn `Urwah reported on the authority of his father that he said: (A piece of wisdom says: let your face be cheerful and say good words, then you will be more beloved to people than the one who fulfills their needs).
A cheerful person is so close to the hearts, the most beloved to people, and always is commended and praised by people. Abu Ja`far Al-Mansoor said: (If you love to be praised by people without paying money or the like, just meet them with a cheerful face).
For this reason, the Sharee`ah made cheerfulness a desirable matter; cheerfulness is the pleasure that can be shown on the face, indicating the love and enjoyment of meeting.
The Prophet 
counted turning a cheerful face to friends as one of the good deeds: "Every good deed is Sadaq (charity) and good deeds include meeting your brother with a cheerful face." [At-Tirmidhi: Hasan]
The Prophet also said: " Do not belittle any good deed, even your meeting with your brother (Muslim) with a cheerful face." [Abu Dawood, Al-Albaani: Saheeh]
The Messenger of Allah was always cheerful and smiley. Jareer (may Allah be pleased with him) said: "The Prophet had never screened himself from me (had never prevented me from entering upon him) since I embraced Islam, and whenever he saw me, he would receive me with a smile.
He treated the tough and churlish people with cheerfulness. "A Bedouin came to the Messenger of Allah he took hold of the side of his cloak and drew it violently. The violence of jerk had bruised the neck of Messenger of Allah, then he said harshly: “O Muhammad, give me out of Allah's wealth that you possess.” Thereupon, the Prophet encountered this roughness and cold-heartedness with cheerfulness and leniency then directed that he should be given something.
Indeed, this cheerfulness, which a Muslim should meet his Muslim brothers with, incites love and amicability in their hearts, making them desire to meet and accompany him.
Verily, the one who had said the following statement was right:
I visit my best friend as long as he shows amicability to me … and meets me with cheerfulness.
If he does not show amicability and kindness, I leave him … even if meeting with him would bring me support and good news.
It is the right of the one who visits me at home … to serve him food and kindness preceded by cheerfulness.
No doubt, we cannot satisfy people with our money, but we can captivate their hearts with cheerfulness, joy, and good manners. It was reported in the Hadeeth: "You (people) cannot satisfy people with your wealth, but you can satisfy them with your cheerful faces and good morals."
The need is increasing for cheerfulness when people are in need of something. Some wise people said: "Meet people of need with cheerfulness, so, if they did not thank you for fulfilling their needs, at least they will excuse you for inability to meet their needs.”
The Messenger of Allah did not hesitate to serve Muslims and meet their needs cheerfully and leniently. He is the most deserving of the poet's statement:
He was accustomed to outstretching hands with generosity, even though if he wanted to grab it, … his fingers would not obey him
When you come to him, you find him cheerful … as if you are giving him what you are asking for
He is like the sea from wherever you come to it, … you will find kindness in its water and generosity is its beach.
Even if he had nothing in hand but his life, he would have given it cheerfully, so let the one who asks him fear Allah.
Scholars and righteous people (may Allah show mercy to them all) paid much attention to such a good manner, exhorted and advised Muslims to adopt such manner.
Ibn Uyaynah (may Allah have mercy upon him) said: (Cheerfulness brings about amicability, and kindness is an easy thing; a smiley face, and nice words. It is a good response to the scholar who turns his face away from people as if he is avoiding them. It is also a good response to the worshipper who turns a frown face to people as if he is above them, looks down at them, or is angry at them).
Al-Ghazali (
) said: (The unfortunate worshipper does not know that devoutness is not in a frowning forehead, nor in a dusty face (in prostrations), nor in turning the cheek away, nor in bending one’s back (bowing), nor in gathering the long garment up, but devoutness is in the heart).
Once, a Bedouin was asked about generosity, he said: Generosity in the meeting is cheerfulness. Generosity in socializing is leniency. Generosity in manners is tolerance. Generosity in actions is counseling. Generosity in richness is participation. Generosity in poverty is condolence.
The Shari`ah exhorted to meeting people with cheerfulness and smiling to the extent that the Prophet said: "Smiling in the face of your Muslim brother is an act of charity.”
Ibn Battaal said: The Hadeeth implies that encountering people with smiling and cheerfulness are from the ethics of prophethood, which are contrary to arrogance and bring about amicability).
So, dear brother be cheerful, lenient, smiley, and do not frown.
May peace and blessings of Allah be upon the Prophet Muhammad, the bearer of glad tidings, the warner (of punishment), and the master of Adam's children. The last of our supplications is praise be to Allah the Lord of all the Worlds. - islamweb.net
There are three types of Hajj: ifrad, qiran and tamattu.
Ifrad means entering into ihram from the miqat (the fixed place for ihram) with the intention of performing Hajj alone, declaring the intention to perform Hajj and chanting Labbayk: “Labbayka Allahumma Hajjan.”
In this case, a pilgrim remains in a state of ihram till the end of the Hajj rituals; then he takes off his ihram and may undertake all that he was forbidden to do during ihram.
Qiran means entering into ihram from the miqat with the intention of performing Hajj and `Umrah, declaring the intention to perform Hajj and chanting Labbayk: “Labbayka Allahumma Hajjan wa Umrah.”
Then he remains in a state of ihram till the end of the Hajj rituals.
In this type of Hajj, a pilgrim has to stay in a state of ihram till he finishes the rituals of both Hajj and Umrah.
It is sufficient for a pilgrim in this case to perform Tawaf and Sa`i once each for both Hajj and Umrah, exactly like the first type.
The third type of Hajj is tamattu. Here one has the privilege of performing both Hajj and Umrah separately in the months of Hajj.
Hence, a pilgrim enters into ihram, declaring intention to perform `Umrah alone and chanting Labbayk: “Labbayka Allahumma `Umrah.”
Then he takes off ihram and enjoys everything that was prohibited to him during ihram.
On the eighth day of Dhul-Hijjah, the pilgrim enters into ihram again with the intention to perform Hajj and performs Hajj. In this case, a pilgrim slaughters a sacrificial animal.
Aallah Almighty knows best.
- aboutislam.net
Muslims believe that Quran is the literal word of God and the final revelation to humanity. Muslims also believe that the Quran was revealed to Prophet Muhammad (peace be upon him) via Angel Gabriel over a period of twenty-three years. Muslims believe that the Quran is a book of guidance not a historical book.
An Arabic Quran
Muslims believe that the Quran was revealed over fourteen hundred years ago in Arabic. We read in the Quran what means:
*{This is certainly a revelation from the Lord of all worlds, which the trustworthy spirit (Gabriel) brought down into your heart (O Prophet)—so that you may be one of the warners— in a clear Arabic tongue.}* (Quran 26:192-196)
Muslims believe that the Quran was revealed in one unique style in the beginning. Ibn Abbas narrated that the Allah’s Messenger said, “Gabriel read the Quran to me in one way (i.e. dialect) and I continued asking him to read it in different ways till he read it in seven different ways.”
The best definition of Seven Ahruf given by specialists in the area of Quranic studies is that they are the seven modes or ways of recitation.
Simply put, there are two types of words in the Quran; words that can only be read one way and words that can be read in different ways.
The first type of words constitutes the major part of the Quran and the second type constitutes the basis of what is known as qira’at (modes of recitation).
The differences between the modes of recitations are not a matter of opposition or contradiction. They are like synonymous. Ibn Masud confirmed this concept when he said: “It is like saying ‘Come Here’ in different ways. One can say halumma or aqbil or ta`al.”
All these readings are in agreement with the codex of the Quran compiled upon a recommendation of Uthman ibn Affan which was written without diacritics to accommodate these variations.
Early Muslims were of all backgrounds, young and old, those who mastered Arabic and those who didn’t.
Muslims were also from different Arab tribes with different accents and dialects. During the Prophet’s lifetime, learning the Quran was the only means by which the essential message of Islam was learned, practiced and transmitted.
Therefore, it was very important to facilitate the process of learning the Quran for different people from different backgrounds. Thus, the Quran was recited in different ways during the Prophet’s lifetime.
Ubayy bin Ka`b narrated that “The Messenger of Allah met Gabriel and said:
‘O Gabriel! I have been sent to an illiterate nation among whom are the elderly woman, the old man, the boy and the girl, and the man who cannot read a book at all.’ He said: ‘O Muhammad! Indeed, the Quran was revealed in seven modes.'” (At-Tirmidhi)
The following narration explains the phenomenon of reading the Quran in different ways during the Prophet’s lifetime:
Umar bin Khattab narrated:
I heard Hisham ibn Hakim ibn Hizam reciting Surat-al-Furqan during the lifetime of Allah’s Messenger, and I listened to his recitation and noticed that he recited it in several ways which Allah’s Messenger had not taught me. So, I was on the point of attacking him in the prayer, but I waited till he finished his prayer, and then I seized him by the collar and said, “Who taught you this Surah which I have heard you reciting?” He replied, “Allah’s Messenger taught it to me.” I said, “You are telling a lie; By Allah! Allah’s Messenger taught me (in a different way) this very Surah which I have heard you reciting.” So, I took him, leading him to Allah’s Messenger and said, “O Allah’s Messenger! I heard this person reciting Surat-al-Furqan in a way that you did not teach me, and you have taught me Surat-al-Furqan.” The Prophet said, “O Hisham, recite!” So, he recited in the same way as I heard him recite it before. On that Allah’s Messenger said, “It was revealed to be recited in this way.” Then Allah’s Messenger said, “Recite, O Umar!” So, I recited it as he had taught me. Allah’s Messenger then said, “It was revealed to be recited in this way.” Allah’s Messenger added, “The Quran has been revealed to be recited in several different ways, so recite of it that which is easier for you.” (Al-Bukhari)
During the lifetime of the Companions, there were differences in the way they recited the Quran because the Prophet taught them these different readings.
Later the Prophet sent the Companions to different places to teach the Quran in these different ways.
With the passage of time, Islam spread to distant places and disputes began to arise regarding these different readings.
This state of confusion led the Caliph Uthman ibn Affan to compile and distribute a copy of the Quran to put an end to these debates over the different readings of the Quran.
Anas ibn Malik narrated:
Hudhaifah ibn Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Arminya and Adharbijan. Hudhaifah was afraid of their (the people of Sham and Iraq) differences in the recitation of the Quran, so he said to Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before.” So Uthman sent a message to Hafsah saying, “Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you.” Hafsah sent it to Uthman. Uthman then ordered Zaid bin Thabit, Abdullah ibn Az-Zubair, Sa`id ibn Al-As and Abdul-Rahman ibn Harith ibn Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, “In case you disagree with Zaid ibn Thabit on any point in the Quran, then write it in the dialect of Quraish, the Quran was revealed in their tongue.” They did so, and when they had written many copies, Uthman returned the original manuscripts to Hafsah. Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Quranic materials, whether written in fragmentary manuscripts or whole copies, be burnt. (Al-Bukhari)
According to scholars of Quranic studies, the ten famous qira’at known today represent a limited number of the variations that existed prior to the Uthmanic codex and recited by famous Companions of the Prophet such as Adbullah ibn Masud, Abdullah ibn Abbas, Ali ibn Abi Talib, Ubayy ibn Kab and Lady Aishah (may Allah be pleased with them all). These variant readings have been recorded in books of tafsir, qira’at, and fiqh.
Ibn Mujahid is the one who enumerated seven acceptable modes of recitation in his book Kitab Al-Sab` fi al-Qira’at. He picked one reader for every major center of the Muslim world (Makkah- Ibn Kathir, Damascus – Ibn Amir, Basrah – Abu Amr, Madinah- Nafi`). From Kufa, he chose three readers Asim, Hamzah, and Al-Kisa’i.
Later Ibn Al-Jazari added three other readers to the list of Ibn Mujahid; Abu Ja`far from Madinah, Yaqub from Basrah and Khalaf from Kufa.
Sources:
And Allah knows best.
- aboutislam.net
What comes to mind when someone talks about modesty? Not wearing that low-cut top when your dad is around? Come on, modesty is about more than what we wear, and it is not just a women’s issue, either. So, guys, pay attention.
Inner vs outer
Modesty, or haya’ in Arabic, comes in two forms: inner and outer. Outer is obvious: cover your body.
Inner modesty is discussed less and harder to identify, it includes how we feel, the thoughts we have, and the decisions we make.
Some people adopt an outer modesty but have an extremely low level of inner modesty.
For example, if a guy wears a thobe every day and has a sunnah beard glorifying his chin but doesn’t stop boasting about his gym routine and posting his weight-lifting snaps every day, then what’s the point of his outer modesty?
A hijabi could be a member of the Islamic society, yet she is constantly cussing and publicly screaming vulgarities – what’s the point of the hijab on her head?
Inner modesty truly is from your heart, and it isn’t something you can suddenly decide to do one day; it takes training.
Your outer modesty should reflect the modesty you hold inside.
What happens to our skin when we put too much junk food in our bodies or don’t drink enough water? We breakout. Pimples emerge across our face, making us hide behind creams and concealers for weeks on end.
What happens when we hit the gym and pump the weights? Our bodies hopefully tone up with that coveted sculpted look. But it doesn’t happen overnight.
We can’t do one core workout and wake up with abs of steel the next morning, and inner modesty works in the same way. We must constantly perfect, nurture and exercise it from inside, and eventually, it will start to show on the outside as well.
Haya’ is seeing the signs and being aware of one’s shortcomings. Out of these two will arise a state of haya’. In reality, haya is a character trait that encourages a person to avoid shameful things and prevents one from neglecting the rights of the one who deserves them most.” (Narrated by Al-Junayd)
Self-reflection is a big stepping stone towards inner modesty. We don’t need an Islamic Studies degree from Madinah University to know which shameful acts we should stay away from.
However, knowing what to stay away from and actually staying away are two very different things. You don’t want to be seen as childish for not swearing. Being softly spoken? Forget it! No one will take us seriously and think we’re a pushover.
Everyone might think you’re boring if you don’t post that provocative bathroom selfie. After all, let’s be honest here, if we look good, we want people to see it!
Is this really the reality we want to live in, following what everyone else thinks?
Think of anyone you have ever admired, whether a celebrity, a person from history, or an inspiring blogger on Instagram. No one got to that level by being the same as everyone else. They stood out from the crowd and were confident in what made them special and unique.
So, we should reflect on our behavior and think about how we present ourselves. Is the person we are showing to the world really someone we’ll want to be in the future?
Inspiration from the past
You’ve decided that it’s time to change, and you’re ready to add sincerity and substance to your character, but where do you begin? What does inner modesty even look like?
Take a look at a real-life example: Uthman Ibn Affan (see, I told you modesty was for the guys, too!)
Uthman Ibn Affan was an extremely handsome man, and he was the one companion who resembled the Prophet Muhammad (pbuh) the most. As a result of his good looks, naturally, a lot of women wanted him. But Uthman didn’t engage in a promiscuous lifestyle, even before he became Muslim.
Uthman’s voice was extremely soft and gentle. His words were never harsh, in tone or in content. It was said that his voice was so soft that those around him would lean closer just so they could listen to him. Do people lean in when you speak?
One of the key qualities that made Uthman a role model for modesty was his humility and generosity.
He didn’t boast about his achievements or advertise his accomplishments, and even though he was blessed with a lot of wealth, he didn’t squander it on himself. He gave it away. But again, his perfect modesty meant he didn’t showcase the money he gave to charity.
One day, Uthman saw a poor young boy coming into the masjid. He gave the boy a shirt and hid 10,000 dirhams inside. He instructed the boy to go home and show his new shirt to his parents. In this way, Uthman helped someone less fortunate than himself, but he didn’t make a huge public display of it.
Practice made simple for you
Feeling inspired? Ready to train that inner modesty? Here are some ideas to get you started:
Keep your speech clean
Cussing may seem light-hearted, but it can harden your heart sometimes and block your path to a calm and happy life.
Strengthen your iman
The Prophet Muhammad (pbuh) said. “Haya’ and iman are two companions, so when one increases, the other also increases.” (Narrated by Al-Hakim).
Start with the basics – Allah. You believe He exists, right? So, get to know Him. What is Allah like? What does He want from us? What does Allah love?
Keep your prayer consistent
I know it’s hard and life can get extremely busy sometimes, but prayer is our daily reminder of who we are and why we are here. Not to mention, it’s the perfect time to separate yourself from the chaos and stress of your day.
See prayer time as your time out. Just press pause and take a breather. Soon, you’ll find comfort in those valuable moments.
Start off easily. Remember, this is training. Start with just the obligatory prayers and slowly work your way up to the sunnah and optional prayers.
Be truthful
When we’re telling the truth, it clears our minds and we can relax. Deceit bogs us down and stresses us out, keeping us on edge the whole time. Keeping that mobile phone a secret from your parents is causing some high-level anxiety – ditch it!
Read about the Prophet Muhammad (pbuh) and his companions
They were real people with real problems. If they can achieve inner modesty, so can we!
Avoid negative environments
We all know what a toxic situation feels like – and that goes for both online and offline. Keep your head down, take a social media detox for a bit, and see how much better you feel.
Set yourself a challenge over the next month, trying each of the points above. You will notice a massive difference in the way you interact with people and even the way they interact with you.
Achieving inner modesty is calming and enlightening. It softens your heart and brings a level of tranquility into your life. Try it and be honest with yourself: which way of living do you prefer? - aboutislam.net
