t

THE VARIANT READINGS OF THE QUR'N: A CRITICAL STUDY OF THEIR

HISTORICAL AND LINGUISTIC

ORIGINS

CAbd CAll Allah Ahmad Muhammad

Submitted for the Degree of Doctor of Philosophy

University of Edinburgh July 1984

,t. Uj

U-

11

Dedication

To the soul of my beloved father, filled

the man who and

me with his devotion to the Qur'an,

enlightened

me with his wisdom and wide knowmessage of the Qur'an,

ledge in spreading the

the ever preserved word of God:

"We have, without doubt, Sent down the Message, And We will assuredly

Guard it

(from corruption). " (S. XV, 9) was a great loss to me, company I

The death of my father

as in his precious and spiritual lived the most beautiful

days of my life. a shaykh, an a friend

Indeed to me he was a father, excellent and

example for me to follow,

a9

iii

DECLARATION

I hereby declare that this

thesis

is entirely

my own composition.

tAbd A. A. M. A11h

iv

TABLE OF CONTENTS

Dedication Declaration Acknowledgement

System of Transliteration

ii iii vii xvii

ix

Abbreviations Abstract
Introduction

x
xix

Chapter
REVELATIONOF THE QUR'AN IN SEVEN AHRUF The meaning of seven ahruf Meaning of ahruf The interpretation Chapter 2 32 during the reigns of Abi in the ahdith Language 1 7 10 12

in the Arabic of

'Seven ahruf'

COMPILATIONOF THE QUR'N Compilation of the Qur'an

Bakr and

CUthmn
in this compilation of the Qur'an to the provinces of the Qur'an in the

35
39 43 45

Methods adopted The materials The sending The dating reign of

of inscriptions of the mashif of the compilation cUthmn of Abi Bakr's urr' slain

49 compilation 54 58 of verses in their s6ras 66 69 73

The validity The number of The compilation

and arrangement verses

The problem of missing

The meaning of the term jamC al-Qur'an

Theory of naskh The Shiite opinions on the alteration of the Qur'an

78 90

Chapter 3
cUTHMNIC OF MASHIF THE DEVELOPMENT The mashif Orthography and their relation to the ahruf 103 103 106

of the mashif

Chapter 4 THE cUTHMNIC CODICES MASAHIFANDTHE PERSONAL OF THE

COMPANIONS AND SUCCESSORS Differences between the mashif Chapter 5 122 of the amsr 134

THE LANGUAGE OF THE QUR'AN

140

Chapter 6
THE ORIGIN OF THE QIRA'AT The development The kinds of the conditions for accepted readings 179 186 196 readings 201 207 of shdhdh and the Qur'an compilers 210 212 213

of readings end anomalous

The successive Definition

of shdhdh

Development of the concept The relationship The compilation

between the Qir't of Qir't

and the earliest

vi

Chapter 7
IKHTIYAR IN THE QIR'AH AND ITS BASES 220

Refutation

of free exercise

of choice in selection 223

of readings CUthmnic The mashif and the problem of grammatical or orthograp iical errors

249

CONCLUSION

267

BIBLIOGRAPHY

274

Vii

ACKNOWLEDGEMENT

Thanks are indeed to God Almighty worthy of all

praise.

The one who does not thank people, does not thank God." Hence I wish to express my sincere gratitude V. McDonald who has supervised this patience. at all to Dr. Michael

study with constant care and this research

He has indeed spared no time in supporting

stages with his guidance, respect and kind encouragement. I have greatly benefited from diverse sources to

In particular

which he has directed

me especially

the European sources. extending my

My acknowledgement would be incomplete without thanks to innumerable colleagues and friends

who have helped me in

one way or another and who need not be mentioned by name here. I am truly indebted to my family both direct and extended

who have always been an inethaustible my absence from home. I should also like Islamic University financial

source of hope throughout

to express my sincere gratitude

to the

of Omdurman which has provided me with the period.

support throughout I would like

Secretary library My thanks

Finally
Departmental and the inter services.

to thank Miss I. Crawford the

of both the Departmental for their kind Library

and the staff

loan of the main library are also

due to Mrs Grace Young who has

typed this

thesis

with great care and accuracy.

viii

Last and certainly

not least

my indebtedness

is

due to the

Ibrahim al-Tayyib soul of my deceased honourable shaykh Muhammad

under whose supervision and guidance I committed to memory at

the earliest

stage of life

the holy Qur'an.

ix

SYSTEMOF TRANSLITERATION The system of transliteration the Department following slight of Islamic adopted and Middle here is Eastern that recommended by with the

Studies,

modifications:

1. 2.

T' marbtah is rendered "-ah" The alif of the definite article is always retained. pronunciation as icrb,

In passages from the Qur'n where the precise of the text idghm, etc, is relevant to the discussion

such features

have also been indicated. forms of Arabic geographical to Anglicised terms have in

Transliterated

general been preferred

forms, e. g. Makkah not Mecca,

with the exception of the bibliography.

ABBREVIATIONS cUbayd, Fad'i1 Abu calimuh wa-Ma CUbayd, Ab Fad'i1

a1-Qurn wa-Adbuh

a1-Qur'5n

a1-Aw'i1
al-Bahr Bayn -

al-CAskari
-

: al-Aw'il
al-Bahr al-Qur'an al-Bidyah wa-al-Nihyah al-Muhit

al-Muhit al-Kh'i,

Ab Hayyn, Tafslr al-Bayn fT Tafsir Ibn Kathir,

al-Bidyah fl

wa-al-Nihyah

al-Tarikh

al-Budr al-Zhirah
al-cAshr

al-Qdi',

al-Budr al-Zhirah
al-Shtibiyyah

fl

al-Qir't
wa-al-Durri

al-Mutawtirah

Min Tarigay

Bulgh al-Amni
1_Rhani

al-Bann:

Bulgh al-Amni Min Asrr al-Fath

Bukhri, Burhn -

al-Bukhri, al-Zarkashi,

al-Jmic

al-Sahih,

or Sahih al-Bukhri

a1-Burh5n fi

cU1m a1-Qur'5n
Essay on the Materials Qur'an

Concluding Essay for the History

Jeffery, Concluding of the Text of the

Dayf, al-cAsr al-Jhili

al-Jahili

Dayf, Trikh al-Adab al-cArabi,

al-CAsr

Dhawqal-Halwah

al-Ghamari,

Dhawq al-Halwah bi-Bayn Imtinc

Naskh al-Tilwah Dirsat fi Trikh al-Khatt al-CArabi a1-Munajjid, Dirst fi

Trikh al-Khatt al-Umawi

E. I. 1, E. I. 2 -

al-cArabi

Mundh Bidyatih

I15 Nihyat al-cAsr

Encyclopaedia

of Islam,

1st and 2nd edition.

xi

Fatwa

Ibn Taymiyyah, Ibn Hajar

h1ajm-uc

kh al-Islam Fatw Shay. Fath a1-Bari

Ibn Tayniyyah

Fath al-Bari

al-cAsgalani,

bi-sharh

Sahih a1-Bukhri
al-Fihrist al-Nadim, Kitb al-Fihrist

Flick, al-cArabiyyah wa-al-Aslib Funn a1-Afnn -

Flick, al-cArabiyyah

Dirst

Fl a1-Lahajt cUyn cU1m al-Qur'an

Ibn a1-Jawzi,

Funn a1-Afnn fi

Ghar'ib

a1-Qur'an wa-Ragh'ib

a1-Nisbri, al-Furgn

Tafsir

Ghar'ib

al-Qur'an

Ghyat a1-Nih yah Ghyat a1-Nihyah fi - Ibn al-Jazari, Tabagt a1-Qurr' DhawTa1-Diryah Ghayth al-Nafc al-Hakim a1-Safgisi, Ghyth al-Nafc cAla fi al-Qir't al-Sabo

al-Hakim,

al-Mustadrak

al-Sahihayn

CAn Maiani a1-Qir't Ibnah, a1-Qaysi, a1-Ibnah Idah Ibn al-Anbari, Kitab Idah al-waqf wa-al-Ibtida' fi

cAzzawa-jall Kitb Allah

Ibn Kathir, Ibrz al-cIgd Tafsir, Ibn Kathir, Tafsir Ibrz a1-Qur'an a1-cAzim al-Amni

a1-Maiani al-Farid

Abu Shmah:

a1-Maiani al-cIgd

Min Hirz

cAbd Ibn Rabbih,

a1-Farid

al-Igtirh

al-Suyuti, -

a1-Igtirh

fi

Us1 al-Nahw__ bi-Sharh Sahih

Irshd al-Sari

al-Qastallni,

Irshd al-Sari

al-Bukhri al-Istiab cC Ibn Abd al-Barr, al-Istiab fi MaCrifat al-Ashb

Ithf "

al-Dimyti, cAshar

Ithf

fudal'

al-Bashar

bi-Qir't

al-Arbacat

xii

Itgan

al-Suyti, al-Hisn

al-Itgn -

fl

cUlum

al-Qur'an al-Hisn fi

al-Kalimt

al-Mutici,

a1-Kalimt

al-Hurf a1-Kmi1 Kanz al-Maiani

al-SabCah wa-JamCal-Qur'an a1-Kmi1 fi a1-Trikh

fl Sharh Hirz

Ibn a1-Athir,
al-Ja

cburi,

Kanz al-Maiani

al-Amni

wa-Wajh al-Tahni

Kashf al-Zunun

Hjji -

Khalifah,

Kashf al-Zunun

CAn Asmi

al-Kutub al-Kashshf -

wa-al-Funn al-Kashshaf
fl

al-Zamakhshari,
wa cUyn

CAn Hag'iq Ghawamid

a1-Tanzil Kitb al-Sabcah -

al-Agwil Kitb

IItujh al-Ta'wil fl al-Qir't

Ibn Mujhid,

al-Sabcah

Kitb al-Zinah

- al-Rzi, al-cArabiyyah

Kitb al-Zinah

fT al-Kalimt

al-Islmiyyah

Khiznat al-Adab

w-tubbLubb'Lisn

al-Khatib

al-Baghddi, al-CArab

Khiznat al-Adab

al-Kurdi,

Tarikh al-Qur'an - al-Kurdi, wa-Ghar'ib Rasmih wa Hukmih

Lane, Madd al-Qms,

Trikh al-Qur'an

al-Karim

Lane

Arabic-English

Lexicon

Lat'if,

al-Qastallni, -

Lat'if

a1-Ishrt

1i-Funun a1-Qir't

Lisn al-cArab

Ibn Manz-Ur, Lisn a1-CArab

C Mabni Anon., ed. Jeffery, Kitb al-Mabni fT Nazm al-Ma am cUlm Mugaddimatn fi See Jeffery, al-Qur'an Mac al-Mashif, al-Madhhib -al-Nur, Yusuf Ibrahim, fi Tafsir Mac al-flas-ahif al-Karim

a1-Isl5miyya

al-Qur'an

Goldziher,

(Die Richtungen der. Islamischen fi Tafslr al-Qur'an

Koranauslegung), al-Karim

al-i'tadhhib al-Islmiyya
Trans.

CA1i CAbd by Hasan a1-Qdir

Xlii

(Die Richtungen der Goldziher, Madhhib al-Tafsir al-Islmi Islamischen Koranauslegung), Madhhib al-Tafsir al-Islami, cAbd Trans. by al-Halim al-Najjar.

Madrasat Madrasat al-Kfah al-Makhzmi, al-K-ufah wa-Manhajuh fl Dirsat al-Lughah wa-al-Nahw Maftih al-Ghayb - al-Rzi, Manhil
Martib MaCrifat

Maftih al-Ghayb fl Ulm al-Qur'an

al-Nahwi Macrifat in al-Qurr'

al-Zurgni,
-

'C Manhil al-Irfn

al-Halabi, Maratib

al-Nahwiyyin al-Qurr'

al-Kibr

al-Dhahabi,

al-Kibr
al-Mashif Materials Mifth -

cAla

al-Tabagt wa-al-Acsr
al-Mashif the History'of the-Text Of the Qur'an

Ibn Abi Dwd, Kitb Materials fl Tshkubri for

Jeffery, al-Sacadah al-Siyadah

Zdah, Mifth c Ulum fi

a1-Sacadah wa-Misbh

Mawdu at al-

al-Muhadhdhab,

Muhaysin,

al-Muhadhdhab

al-Qir't

al-cAshr

wa-Tawjihuh

Min Lughat al-cArab

al-Muharrar

al-Wajiz

Abu Shmah, al-Murshid bi-al-Kitb al-CAziz

al-Wajiz

I1

c Ulm Tata'allaq
al-Muhkam al-Dam,

al-Muhkam fl'

Nagt a1-Mashif

al-Muhtasib

Ibn Jinni,

al-Muhtasib cAnh

fi

Tabyin Wujuh Shawdhdh

al-Qir't
Mucjam M IstaCjam,

wa-al-Idh
al-Bakri,

Mucjam M Istacjam

Min Asm' al-Bild

wa-al-MawdiC

Mukhtasar Munjid -

Ibn Khlawayh, al-Mukhtasar

fi

Shawdhdhal-Qira'at wa-Murshid a1-Tlibin

Ibn al-Jazari,

Munjid al-Mugri'Tn

xiv

Mugaddimatn al-Mugni cC -

ed. Jeffery, al-Mugni

Mugaddimatn fi fl

cUlm

al-Qur'an

al-Dam,

Rasm Mashif

al-Amsr

Mushkil Athr Muslim

Musnad

al-Tahwi,

Mushkil al-thr al-SahTh

Muslim, Sahih Muslim, or al-Jmic

Ibn Hanbal, al-Musnad

al-Mustasf al-Muzhir -

al-Ghazzli, al-Suyti,

al-Mustasf fi

CIlm Min al-Usl

al-Muzhir

al-Lughah wa-Anwciha 1i-Kitb

al-Naqd al-Tahlili - a1-Ghamrwi, a1-Nagd a1-Tahlili fl al-Adab a1-Jhili a1-Nas'1 Nashr al-Nas'i, Sunan al-Nas'i, al-Nashr fi a1-Mujtab al-cAshr

Ibn al-Jazari,

a1-Qir't

al-Naskh fi

Abu Zayd: fi a1-Qur'an al-Karim al-Naskh a1-Qur'an al-Karim, Dirasah Tashriciyyah Trikhiyyah Nagdiyyah
al-Nihyah. fi Gharib al-Hadith wa-al-Athar li-Nagl

Nihyah,

Ibn al-Athir, -

Nukat al-Intisr Mashif Qamus- al-Feyr al-Qir't

Ibn a1-Bgillni,

Nukat a1-Intisr

al-Amsr al-Qmus al-Muhit Ibn Hazm,al-Qir-'t Majic li-Ahkm al-. Mashhurah fi

zbdi,

al-Mashhrah al-Amsr

al-Atiyah

al-Tawatur al-Qur'an

Qurtubi

al-Qurtubi,

al-Jmic

Al-Rawd al-Unuf

a1-Suhayli,

al-Rawd al-Unuf Hisham

al-Riyd

fl

Sharh al-Sirah

al-Nabawiyyah li-Ibn
al-Riyd a1-Mustatbah -

al-Cmiri':

al-Mustatbah

fl

Jumlat Man Raw fi

al-Sahihayn

min a1-Sahbah

xv

Ruh al-Maiani

al-Alusi,
wt-al-Sabo

Ruh al-Maiani
al-Mathni

fi

Tafsir

al-Qur'an

al-cAzim

Zakariyy, Ibn. bi al -Shi

al -Shi bi

Sharh al-Sunnah
al-Shif', Sirat Sirat

al-Baghawl,
CIyd,

Sharh al-Sunnah
bi-Tarif Huqq a1-Mustafa al-. Nabawiyyah

a1-Qdi -

a1-Shif'

Ibn Hishm Ibn Ishaq

Ibn Hishm,. al-Si'rah Ibn Ishq, Sirat

Ibn Ishg

Subh a1-Acsh

al-Qalgashandi,

c Subh al-Ash

fi

Sina at al-Insh

Sunan Abi Daw-ud Sunan Ibn Mjah Tabagt al-Huffz, -

Abi Dw-ud a1-Sijistani,

Ibn Mjah, al-Suyti,

Sunan Abi Dawu-d

Sunan Ibn Mjah Tabagt al-Huffz

Tabari, Tadhkirat
Tafsir

Tafslr

al-Tabari, -

cAn Ta'wi1 al-Qurn Jmic al-Bayn Tadhkirat

Tafsir

al-Huffz

al-Dhahabi,
-

al-Huffz
al-Khams Mi'at wa-al-Halal

Ayah Mi'at al-Khams Ayah Min al-Qur'an wa-al-Harm

Mugtil, Fi al-Amr

wa-al-Nahy

Tafsir

al-Manr

Rids,

Tafsir

a1-Qran Tafsir

al-Hakim a1-Marghi

Tafsir Tafsir

a1-Marghi a1-Qummi -

a1-Marghi, al-Qummi,

Tafsir

al-Qummi

Tarikh al-Tabari

al-Tabari,

TrTkh al-Rusul Trikh al-YaCgbi

al-Fath

wa-al-Mu1k

Tarikh a1-YaCqbi, al-YaCqubi,

Tartib al-Musnad a1-Bann,

al-RabbanT

li-Tartib

Musnad Ahmad b. Hanbal al-Shaybni al-Tatawwur al-NahwT Bergstraesser; al-Tatawwur al-Nahwi

li-al-Lughah

al-CArabiyyah

Xvi ,.

Ta'wil

Ibn Qutaybah, Ta'wil

Mushkil al-Qur'an Thimr-al-Quldb fT al-Mudf wa-al-

Thimr al-Qulu-b, al-Th alibi, Mansb

cAl Ibn fi al-Tamhid al-Bgillni, al-Tamhid al-Radd al-MuCattilah Wa-al-Rfidah Wa-al-Khawrij Wa-alt4uctazilah. al-Tibyn al-Tsi, al-Wgidi, al-Nawawi, al-Tibyn al-Ts, al-Wgidi, fl Adb Hamalat al-Qur'an fl Tafsir al-Qur'an

al-Tibyn Maghzi

al-Tibyn

Kitb al-Maghzi

xvii .

ABSTRACT
The present ahruf study attempts to investigate has been revealed the nature of the seven the

in which the Qur'an in readings

and the reason for

variations

among the Qurr'

of the Qur'an.

In the first
seven ahruf recitation. compilation preservation as in written the further

chapter we study the revelation

that

of the Qur'an in
ways of the

and conclude

they mean seven linguistical in the following the lifetime chapter

The discussion of the Qur'an of the Qur'an form,

deals with

during

of the Prophet

and the

in the memories of the companions as well during the time of Abu Bakr and cUthmn. the completeness missing

the compilation during

compilation

the time of

The problem of naskh is discussed and trustworthiness of the Qur'an

to demonstrate there

and that

are no verses

or which used to be read and were abrogated

by Naskh al-Tilwah

either

with or without

hukm.

The following

third

and fourth

chapters

cUthmanic deal with the mas-ahif and their The most acceptable two opinions
accommodate all of the mashif tawtur codices or certain and that ahruf

relation

to the seven ahruf. are that they

the orthography by

among the scholars

which correspond include

with

these mashif

what is transmitted to certain chains. personal

and avoid

hd readings

which belong

and are transmitted

to us in unauthentic

The language of the Qur'an and whether it or all the dialects

includes

one, several is

of the Arabs is discussed in Chapter 5, and it

concluded that the language of the Qur'an represents

the commonspoken

xviii

literary

language of the Arabs which is based on all features.

their

dialects

with a predominance of Qurashi dialect In Chapter 6 the origin

conditions chapter governing studies accepted

of the Qir't
readings

is examined and
The final rather a hand in

are studied.

ikhtiyr, and the rules is shown that any reading

i. e. the selection governing the Qurr' should

of one reading who select

than an other reading. this with It

the Qurr'

do not have a free

and that riw5yah,

be subject

to the correspondence and the Arabic language. each other.

the orthography may differ

of the mashif

These readings

in meaning but do not contradict

In the conclusion

we review briefly thesis.

the issues discussed in the

seven chapters of this

xix

INTRODUCTION From the earliest years of my life in reading of three I have been aware of among the Qurra' readings readings, time the

phenomenon of variation because of the existence Sudan, the mushaf for having been published

of the Qur'an in the

which dominate (al-Drr

one of these for the first

cAn AbT CAmr)

in the Sudan in 1978. the reasons behind

I have been concerned

here to investigate

these variations

and the origins

of the Qir't.

Thus I have

studied the nature of the seven ahruf in which the Qur'n has been revealed to conclude that they mean seven linguistical reflecting the Qur'an. various dialects variations of of the (mutawtir).
and its the

of the Arabs in ways of recitation the revelation

The ahdith which substantiate

Qur'an in seven ahruf are found to be sound and successive

The following preservation lifetime further chapters study the status as in written of the Qur'an records

in memories as well

during

of the Prophet compilation of

and the compilation cUthmn

of Abu Bakr and-the the amsr, when copies while the personal

which dominated Qurr',

were sent accompanied by distinguished codices which did not correspond and ceased to exist. with

cUthmnic the mashif cUthmnic of the day,

disappeared mashif and it text

The development

is studied

down to the printed that these

mashif.. of our present readings represent discuss

has been concluded of the Qur'n without

the received various

alteration.

We shall

xx

issues

in a critical the history

way refuting of the text

many episodes of the Qur'an

and allegations and the masahif of the Qur'an.

concerning

to demonstrate

the completeness

and trustworthiness

Furthermore the relation

seven ahruf mashif, is studied

c between the Uthmnic mashif and the

it is concluded by tawatur, that the

and as a result

which include

what is transmitted

accommodate

either

all

or a certain

unspecified

number of the ahruf which

cUthmanic correspond with the orthography of the mashif.

The question of the language of the Qur'an is investigated in

ancient sources as well as in modern linguistical result the text of the Qur'an is seen to reflect of the Arabs. the most fluent for fluency.

studies. the influence

As a of

various dialects in identifying their criteria

The views of the scholars dialects In this

differed

of the Arabs according to connection an attempt is made sources and

to distinguish modern studies.

between lughah and lahjah in ancient

Indeed the language of the Qur'an

represents

the common spoken

literary

language of the Arabs, which is based on all

their

dialects,

with a predominance of Qurashi features. The origins

Prophet, noticed although only after

of the Qir't

go back

to the teaching of the

in readings is of the

the phenomenon of variations the Hijrah

in Madinah due to the increase to various tribes, this being

number of Muslims belonging to facilitate we find that the reading

in order respect

of the Qur'an

among them.

In this

whenever the companions differed

in reading

among

xxi

themselves

they used to support of the Prophet.

their

reading

by referring

it by the reading which

to

the teachings following are studied correspond

This method is followed for the accepted

generation. with with their

The conditions development. conditions

Thus the readings for an accepted

the three

reading

or

which lack one or more of them are studied together classification of the kinds of readings. of the Qir't and the effect

with the

The forebears

of Ibn Mujhid's together with

al-Sabcah on the following

generation

are discussed,

a survey of books composed on the subject

of the Qir't.

The Ikhtiyr
is governed

in reading among the qualified

for the accepted

Qurr' of the Qur'an

readings. Thus they

by the conditions

have no free hand in their

selection

and the theory of reading the

Qur'an in accordance with the meaning is shown to be groundless. The orthography of the mashif is intended to preserve the
sound transmitted create a reading. and authentic Certain reading but never to initiate are objected or to by to

accepted

readings

some philologists conclude of their that

and grammarians;

some examples are studied readings

they are sound and accepted fluency

on the grounds with various

sound transmission,

and correspondence

Arab dialects.

In addition orthographical
Moreover, in meaning,

it errors

is emphasised that there are no grammatical or cUthmnic in the mashif.

readings, although they may differ the main

the sound accepted

never contradict

each other.

In the conclusion

issues discussed in the seven chapters of this

reviewed.

thesis

are briefly

X ii

In the present books in manuscript the Qur'an Arabic

study we have relied and printed

upon various

standard of

form on Qir't Tafsir, Hadith,

and the sciences history,

(CUlm al-Qur'an),

grammar and

studies.

In the Qir't benefited

and the sciences of the Qur'an we have mainly al-Qur'an, f1 al-Qir't Ibn Mujhid's al-Sabc, al-Mugnic

cUbaydah's Fad'il from Abu al-Dni's al-Taysir

Kitb al-Sabcah, fi

RasmMashif al-Amsr and al-Muhkam fi Nukat al-Intisr,

Nagt al-Mashif, al-Qaysi's

Ibn al-Bgillni's al-Ibnah al-Sabc,

Makki Ibn Abi Tlib

CAn Macni al-Qir't Ibn al-JazarT's Lat'if al-Itgan.

and al-Kashf

CAn Wujh al-. Qir't

al-Nashr and Munjid al-Mugri'Tn, al-Ishrt, al-Zarkashi's al-Burhn and

al-Qastallni's al-Suyuti's

In fact they are most used in discussions the seven ahruf and their personal codices and their In the field al-Zamakhshari,
in interpretation and support concerning

about the meaning of the

relation

cUthmnic to the mashif, of Qir't.

end the origins

of Tafsir al-Rzi,

we have used the books of al-TabarT, Abu Hayyn and Ibn Kathir,
which are read in various and grammatical ways

al-Qurtubi,
verses

of certain

of certain certain other

accepted

readings

arguments

readings.

As regards the substantiation seven ahruf, compilation

of revelation

of the Qur'an in

of the Qur'an, the arrangement of suras and from the standard Muslim and

verses and the problem of Naskh, we have benefited books on the literature other canonical of Hadith,

mainly from Bukhri,

works, al-Muwatt',

al-Musnad and the four al-Sunan.

Xxiii

We have only used the authentic their transmission and context.

ahadith which are sound in ahdith although

Furthermore certain
asnid,

sound from the point

of view of their

are not accepted

because on the matter of the Qur'n, tawatur is always required. In the commentaries on ahdith we most benefited al-cAsgalni's In this Ibn al-Athir's Fath al-Bari and al-Baghawi's from Ibn Hajar

Sharh al-Sunnah. Trikh, particularly of the Qur'an. and the problem of

sources are

connection we have also used al-TabrT's al-Kamil and Ibn Kathir's al-Bidayah,

in questions and issues relating Finally

fluent

to the compilation

as regards the language of the Qur'an,

of Arab dialects, al-Kitb, many primary

and most fluent

used such as Sibawayh's al-Khas'is

Ibn Faris'

al-Shibi,

Ibn Jinni's

and al-Suyti's

al-Muzhir has also topics,

and al-Igtirh. been made and we have consulted

Use of modern studies various books on different Tafsir,

written

in different al-CIrfn,

languages

such as al-Alusi's Hammudah's al-Qir't Trikh Shhin, Jeffery's al-Qur'an al-Nr's

al-Zurgni's

Manhil

wa-al-Lahajt

and a number of works entitled al-Zinjni, al-Kurd-i, Des Qur'n, al-Ibyari, and and

composed by Rstfadu-ni, C Ma al-Mashif, for

Nldeke's, Geschichte

Materials

the History

of the Text of the Qur'an.

In fact

the primary sources are mainly used in support of the to certain modern works.
field reference has

views discussed with reference

Although been made only

many books have been read in this to those cited. study. The bibliography

shows the books

used in the present

xxiv

The importance of this studies lies

topic it

in the ancient

and modern

in the fact that

concerns the Qur'an which is the word of God to the

main source of belief believers. In particular

and law and the eternal

there is no work in any Western language devoted despite the great contribution Otto Pretzl,
texts on Qir't. those of

wholly to the question of Qir'at, made by Western scholars

G. Bergstraesser

like

Gustavus Fluegel,
Jeffery in publishing

and Arthur

In the writings

of modern Arab scholars

some like

Hammdah and al-Zurgni with certain

are very helpful,

though they only deal to

aspects of the problem, or are devoted generally than the Qir't. is very extensive, need of critical

the sciences of the Qur'an rather what has been written bibliography in the field

Thus although as the studies.

shows, there is still

In the present work we have attempted to study comprehensively and critically variant origins. the questions relating to our limited historical will topic of the and linguistic

readings of the

ur'n and their thesis

It is hoped that this

make some contribution deserves

to our knowledge of the sciences of the Qur'an which still a great deal of elucidation.

1 CHAPTER

REVELATION OF THE QUR'AN IN

SEVEN AHRUF

CHAPTER 1

REVELATIONOF THE QUR'AN IN SEVEN ANRUF The text equally of the Qur'an valid has allowed from the earliest Several ahdith,,. will be discussed readings time several which are often here with a

ways of recitation. practice,

quoted in support. of_. this view to finding understanding hadith

out how and why variant some of the implications

existed

and also The following ways

of the texts.

is a good indication

of the existence

of these various

of recitation: it is narrated CAbd by Allah CAbbas b. that the prophet

the Qur'an to me peace be upon him said 'Gabriel recited in one harf. Then I requested him (to read it in another in other harf ahruf)and continued asking him to recite he ultimately it in seven ahruf. "l till recited Variousahditharguments offer some indication of the existence of subject,

and disagreements

amongst the Companions on this reciting the Qur'an

whenever one of them found another way from that

in a different took place in

which he had been taught.

One such event

cUmar between b. al-Khattb the. following hadith:

and Hishm b. Hakim as illustrated

1. BukhrT,

vol. I, p. 561; Muslim added "Ibn It has been narrated to me that these seven harfs are in one meaning and do not differ concerning Halal or Harm". TabarT, Tafsir,. vol. I, p. 29, and al-Baghawi, vol. IV, p. 501.

vol. VI, pp. 481-482, Shihb al-Zuhri said:

Muslim,

Sharh al-Sunnah,

It is narrated
"I

cUmar b. al-Khattb from

Surat

he said:

heard Hishm b. Hakim reciting Apostle time of Allah's the life and noticed that

Apostle had not taught me. ways which Allah's I was about to jump over him during his prayer but I controlled my temper and when he had completed his prayer I put his upper garment around his neck and seized him by it and said: "Who taught heard you reciting? " it to me. " I said "You have told you this surah which IApostle taught He said: "Allah's a lie, for Allah's

recitation different

al-Furgn during to his and I listened he recited in several

to me in a different way from yours. " So I dragged_him to Allah's Apostle and said (to Allah's Apostle) "I heard this person reciting Apostle has taught it Surat al-Furgn in a way which you have not taught me!" cUmar)! On that Allah's Apostle said "Release him (0 Recite 0 Hishm! " Then he recited in. the same way as
Apostle said "It was CUmar'" I revealed in this way" and added "Recite 0 Allah's Apostle then said: it as he had taught me. recited "It was revealed in this way. This Qur'an has been in seven ahruf, so recite revealed to be recited of it I heard him reciting. Then Allah's whichever is easier for you. ""' hadith that the purpose recitation of the revelation for Muslims,

It would appear from this of the Qur'an in seven ahruf

is to facilitate

and in fact there are many references revelation

in the: ahdith to make its

to the recitation

of the Qur'an in seven ahruf

easy for people.

1. Bukhri,

Tafsir, I, 24-25. See also 482-483, VI, Tabari, vol. pp. vol. pp. cAbd Allah b. Massd, the argument between Ubayy b. Kacb and

cAmr b. al-C5 and another, and between

Fth al-Bari,

vol. IX, p. 26.

The following 1.

are some examples: so recite what

"The Qur'an was sent down in seven ahruf, seems easy therefrom. "'

2.

The prophet peace be upon him met Gabriel and told him "I have been sent to an illiterate people, among them are the old woman, the aged shaykh, the servant and the female servant, and the man who has never read a book. " Then he said to him "0 Muhammad the Qur'an has been revealed in seven ahruf.

3.

"Verily recite

this

Qur'an

has been revealed . "3

in seven ahruf,

so

at liberty...

4.

"Gabriel

came to the prophet peace be upon him and said "Allah has commanded you to recite to your people the Qur'an in one harf. " Upon this he said "I ask for Allah's pardon and forgiveness. it... "4 . My people are not capable of doing

5.

In another hadith "Make things easy for my people" or "Make "5 for affairs people. easy my The revelation of the Qur'an in seven ahruf for the Muslims in verse:

order to make it

easier for them is 'confirmed by the following

made the Qur'n " (S. LIV, easy 17). To

"And We have indeed understand

and remember...

1. Muslim, vol. Il,

2. Related

p. 391.
who says it is a good and sound hadith. See

by Tirmidhi

Sharh al-Sunnah, SahTh al-Tirmidhi, vol. XIV, p. 63, al-Baghawi, Tcffsir, vol. I, p. 35. vol. IV, p. 508 and Tabarl, TafsTr, vol. I, p. 46. 3. Tabari, 4. Muslim, vol. Il, p. 391.

5. ibid.,

p. 390.

Many commentators the Arabs who were ways of pronunciation abandon their This

point

out that

it

was very difficult people with

for various

in most or dialects

an illiterate to be ordered

or even asked to all at once.

own dialects

and ways of recitation

is because it

was difficult

to do so, and because people tried

to cling

strongly

to their

dialects.

The permission to recite after upon the Hijrah as is clear

the Qur'an in seven ahruf was given from the following hadith. (may peace be came to him

Ubayy b. Kacb reported

that the Apostle of Allah

him) was near the Tank of Ban.Ghifr when Gabriel and said: "Allah has commanded you to recite Upon this he said:

to your people the

Qur'an in one harf. " and forgiveness.

"I ask from Allah pardon He then

My people are not capable of doing it. " "Allah

came for the second time and said: should recite he 'again said:

has commanded you that you Upon this my people

time

the Qur'n to your people in two ahruf. " "I seek pardon and forgiveness
to do so. " He (Gabriel)

from Allah,

would not be able

came for

the third

and said:

"Allah

has commanded you to recite Upon this he said:

the Qur'an to your "I ask pardon and

people in three ahruf. " forgiveness from Allah.

My people would not be able to do it. " time and said: "Allah has and

He then came to him for the fourth commanded you to recite

the Qur'an to your people in seven ahruf, they would be right. "2

in whichever they would recite,

1. Suyti,

vol. I, p. 136, Ibn Hajar al-cAsgalnT, Nashr, vol. 1, p. 22. vol.; X, p. 22, Ibn al-Jazari, Itgn,
vol. I.I p. 391, Tabari, Tafsir, vol. I, p. 40.

Fath al-Bari

2. Muslim,

Adt Bani Ghifr Ghifar" Ghifr is a place

which is translated

as "the

Tank of Ban to the Banu l

near Madinah, being attributed around this tank.

because they used to live

In another version

it

is stated that Gabriel met the prophet

near Ahjr al Mira'2 which is a place near Qub' in the countryside aroundMadinah. This does not, however, mean that that part of the Qur'an which which was revealed after in seven ahruf. the hijrah was the only part to be recited mentioned argument

This is shown by the previously

CUmar between and Hishm about different versions of Surat al4 Furgn which was revealed in Makkah. Such arguments between the companions were not acceptable, his companions to_dispute_about he found some of them disputing Once he said:
I. vol. IX, p. 28, al Qastall

and so the prophet himself this

forbade

matter and became angry whenever in recitation.

because of differences

Fath al-Bari,

ani,

Lat'if

al-Ishrt

Tafsir, vol. I, vol. I, p. 35, Tabari, MuCjam M -IstaCjam vol. 1, p. 164.

p. 36, al-Bakri,

2. Related by Tirmidhi Sahih al-Tirmidhi,

who says:

It is good and sound hadith,

see

vol. IV, p. 61, Ahmad, Musnad vol. V, p. 132,

vol, I, p. 35. it is Qub' itself.

BaghawT, Sharh al-Sunnah, vol. "IV, p. 508, Tabari, Tafsir, 3. See Tabari; vol. I, pp. 35-36. Mujhidsays Sae Ibn al-Athir, al-Nihyah, vol. 1, p. 203.

al BakrT in his

book MucjmMa-Istacjam vol. I, p. 117, was confused when he mentioned it as in Makkah. In fact he thought Sujiyy al-Sabb was the same place as Ahjr al-Mira'. 4. al-Suyti, Itgn, vol. I, p. 27.

"Verily

in seven to be recited in every harf you recite you have done so correctly. ahruf, So don't argue since this may lead to kufr. "l this Qur'an has been revealed

There are so mayahdith

in seven ahruf that

about the revelation

b. Sallm 2 Despite

of the Qur'an
(224/838) this, considered

cUbayd Abu al-Qsim (mutawtir) ahdith. that

them as successive attributes without In fact

Goldziher

to him the opinion an acceptable however it isnd,

these ahdith to the Alif

are shdhdh and B' of al-Balawi. by 3

referring one hadith

is only

which is rejected

Abu cUbayd, that which refers different

to the seven ahruf being revealed in seven The. other ahdi'th are them as referring to

meanings (see pp. 15-16 below). and he interprets

regarded as mutawtir, 4 seven dialects. al-Suyti narrated

(911/1505) counted the names of the companions who and he found out that there were twenty of them. 5

these hadiths,

1. Related by Ahmad, Musnad, vol. IV, pp. 169-170, Tabari, vol. I, p. 44, Fath al-Bari, vol. IX, p. 21, Ibn Kathir: Fad'il al-Qur'an, p. 65. 2. Nashr, vol. I, p. 21, Itgn, vol. I, p. 78. In fact this large number of companions who narrated these hadiths must have been
CUbayd's Abu the reason for them as successive considering hadiths (mutawtir), since this number of people found in the generation of the companions do not exist among the successors. Nevertheless it is a famous and good hadith, See a1-Zurgni Manhil al-cIrfn, vol. I, p. 132.

3. Madhhib al-Tafsir 4. See p. 18 below. 5. Itgn,

al-Islmi,

p. 54, quoting al-Balawi,

Alif Ba' Vol I, p. 210.

vol. I, p. 131; Suy-uti studied the work of Ibn al-Jazari and added two to the nineteen which the latter had already collected. See Nashr, vol. I, p. 21. 6

This

fact

is

supported

by another present

hadith

to the effect

that

cUthman b. CAffn asked those

at the mosque of Madinah if

anyone of them had ever heard the Prophet peace be upon him saying: "The Qur'an has been revealed to be recited in seven ahruf".

that they a huge number of them stood up and testified , CUthmn had heard this hadith. Consequently himself emphasised ' this hadith by stating that he testified with them.

In response

Since it

is established

that all

these ahruf are correct

and

sound there was felt Hence it permitted is forbidden

to be little ti

point in disputing matter and it

over them. is not even The

argue on this

to favour one harf as being better is that all way" .2

than the other.

reason for this revealed in this

the ahruf are sound and Accordingly

It has been as

everyone should recite

he has been taught.

The meaning of seven ahruf in the ahdith

There are many interpretations meaning of the Ahruf scholars tried to find mentioned which attempt in the ahdith to clarify . the exact

Each group of

out and establish

the exact meaning according

to its

own views.

1. Nashr, vol. 1, p. 21, Ibn al-Jazari

says this

hadith

is related Itgn,

by al-Hfiz Abu YaCla in his book al-Musnad al-Kabir, vol. I, p. 131. 2. Bukhr, vol. VI, p. 482, Fath al-Ba-ri, vol. IX, p. 26.

Wewill
then attempt

here discuss all

to establish

the views given on this

matter and

the meaning on the basis

of the

available First

evidence. of all, however, we must discuss the meaning of the

expression "Seven". 1. A group of scholars say the number "Seven" mentioned in the

hadith is not intended as an exact number, but is a symbolic term meaning a considerable number less than ten. figures Hence the number just as seventy

seven denotes numerousness in the single

means numerousness in tens and seven hundred means numerousness

in hundreds. who spend their corn: it For instance substance in the Qur'nic verse "The parable that of those of

in the way of God is and each ear

of a grain

groweth

seven ears,

hath a hundred grains.

God giveth manifold

increase

to whomHe pleaseth. " or not (their

(S. I:I,. 26l;)...: In another

verse "Whether thou ask forgiveness

unforgivabl'e):. God will If

sin is

though,. thou ask seventy times. forgiveness.,. them". a hadith (S. IX, 80). which says: "Every (good) deed of the a tenfold

not forgive

There is also

Son of Adam does will

be multiplied, ' to seven hundred reward".

a good deed receiving

1. Muslim (Arabic Text),

p. 480; for the translation hadith see Mishkt al-Masbih, vol. II, p. 417. vol. Il,

of the

Ibn Hajar al-cAsgalni

cIyd 2. (544/1149) The majority

(852/1448) related
1

this

saying from

and his successors. maintained that

the exact

meaning of the expression seven that

\i '

"Seven" follows respect

in the hadith the number six we can refer

means precisely and precedes

number dd the eight in arithmetic. verses

In this in which the

to the following

Qur'nic

number is meant to be the same, neither a. "To it are seven Gates: for

more nor less. each of those Gates

Is a (special)
b. "(Yet others)

class

(Of sinners)
seven,

assigned. " (S. XV,44)

the dog being

the eighth.

say they were " (S. XVIII, 22)

And in fact

there is no reason for abandoning the exact meaning it as a

of the number seven and making attempts to interpret metaphorical

term, for there is no clear evidence to support this.

itself makes clear to be the exact in various versions that

Moreover the hadith the number seven is

intended

number neither

more nor

less.
a.

Among those versions

"...

are the following:

ahruf till he ultimately

And he recited it in other it in seven ahruf. "2 recited

1. Fath al-Bari, it attributed Ibn al-Jazari

vol. IX,

p. 23, Itgn,

vol. I,

p. 131;

also

al-Zarkashi

to certain scholars. says in Nashr, vol. I,

See Burhn, pp. 25-26,

number seven does not mean the exact meaning. " the numerousness and simplicity. See also the Encyclopaedia of Islam, 1, vol. Il, p. 1073. in his book Icjz al-Qur'an, al-Rfici cdil cUlm 70, Ahmad his book Kaml in p. al-Qur'an, pp. 85-86, and CAbd have chosen this opinon. al-Saber Shhin in Trikh al-Qur'an 2. Bukhri, vol. VI, p. 482. 9

vol. I, p. 212. "It is said the But it means here

b. c.

11 ...

Then I realised

it

has been ended in this

number. "1

The repeated asking for more ahruf between the Prophet and 2 Gabriel started from one harf to two, three, up to seven. opinion of the scholars is that the number is

Thus the majority limited after

and confined to the number seven and we may be able to say, this discussion, that the number seven mentioned in all the

versions of this
to the people. revealed "seven",

hadith is precisely
The hadith indicates

the real and exact number known

that the Qur'an accepted this has been meaning of seven

in seven ahruf, but differed

and the majority

in explaining

and identifying

these

ahruf and giving

examples.

Meaning of ahruf in the Arabic Language The word ahruf is the plural in the -Arabi c lexicons-; -'-; 1. The extremity,
as,

of harf.

It is given several meanings

verge, border, margin, brink,

for instance, the side of a river

brow, side or edge

and of a ship or

of anything, 3 boat.

In this

respect we can refer

CAbbas "People of to saying of Ibn

cal the book do not come to the women, except from the side (i11
harf )". 4

see Itgn, vol. I, pp. 131-132. 2. Muslim, vol. I. I, p. 391 . 3. Qmus, vol.. IlJ, p. 130, al-Nihyah fi Gharib al-Hadith, Lisn al-'Arab, vol. IX, p. 41, Lane, Book 1, Part II,

1. Related

by Nas'i

vol. I, p. 550.

p. 369,

4. Lisn al-cArab,

vol. IX, p. 42.

10

The word harf occurs in a. Qur'nic .

verse with the same meaning:

"There are among men some who serve God, a. s it were, if good befalls them, they are, on the verge: therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and is loss for all to see! " (S. XXII, 11) the Hereafter: that 2. A letter of the alphabet, the letters being thus called because

they are the extremities

of the word and the syllable. like

alif 3.

Harf can be used to describe a she-camel, probably thin l in the Arabic alphabet, big or huge like the mountain. As a grammatical term, it means a particle,

i. e. what is used to
Every other

express

a meaning and is not a noun or a verb. 2 definition of it is bad. Mode or manner, or way, as, according for instance,

4.

in reciting

the

Qur'an

to seven modes or manners of reading,,

whence such

phrases as "Fulan yaqra'

of

bi-harf

Ibn Mascd".

(Such a one reads in in

3 cmanner Ibn Masd. ) an idiom or mode of expression, the hadlth peculiar to certain

5.

A dialect,

'Arabs'.

Accordingly

"Nazal al-Qur'an

cal Sabcat ahruf"

1. Qms, vol. Ill, p. 131, Lisn Book 1, Part II, p. 550. 2. Qms, vol. III, p. 131, Lisan Book 1, Part II, p. 550.

al-CArab, al-cArab,

vol. IX, vol. IX,

pp. 41-42,

Lane,

p. 41, Lane,

3. Lisn a1-cArab, vol. IX, p. 41 Lane I, II,

p. 550.

11

would mean. the dialects

"The Qur'an has been revealed to seven dialects of the Arabs. " This interpretation
al-Azhari

of to

is attributed
(370/980), and

cUbayd, Abu Abu a1-cAbbas

(291/903),

Ibn a1-Athir interpretation

(606/1209).

Ibn al-Athir 2 the best one.

considered this

The interpretation

of "Seven Ahruf" meant to be

Most of the Scholars say that the number seven is really the exact number, but differ ahruf in the hadith, in interpreting

the meaning of the word

since as seen above ahruf is a commonword which 3 has several meanings which can only be determined by context.
of the ahdith under discussion we find 4 all of thirty allows for more

However the context than one interpretation, interpretations This early

and as a result

differing

of the ahdith difference

as a whole.

of opinion

produced many sayings,

which are repeated

and overlap.

Ibn Hibbn (354/965)

counted

five

of them,

while al-Suyti

although he did not quote all

claimed that there were about forty 6 of them.

1. Qms, vol. III,

p. 550. 2. Nihyah, 3. Manhil, 4. Burhn, vol. I, vol. I, vol.!,

p. 131, Lisn al-CArab,

p. 369, p. 146. p. 212.

vol. IX, p. 41, Lane, I,

II,

(see Chapter 5).

5. Itgn,

vol. I, pp. 173-176, Burhn, vol. I, p. 212, Ibn Hibbn himself says: "These sayings resemble one another and are
possible, and other interpretations are possible". See Itgn

vol. I, p. 176. 6. Itgn, vol. I, pp. 131-141.

12

A comprehensive study and comparison of all opinions expressed concerning this

them as follows:

the views and

hadith allows us to summarise

and arrange

I.

They are ambiguous and their

because the word harf a word,

meaning cannot be known with

has different or a way. 1 This view has been meanings, a letter

certainty,

of the alphabet, This

a meaning,

is the view of

Ibn Sacdn al-NahwT. (231/845).

opposed on the ground that

a common word can be known and fixed

according to the context.

For instance,

the word (cayn) has more in the sentence, and

than one meaning which can be realised in which it (Sharibttmin

ambiguous.

and identified

occurs,

for example (Nazartubi_al-cayn al-mujarradah) The 'meaning is clear

the word (cayn) This

cayn Zubaydah).
In the first it

and it

is not
and in

sentence means 'water'.

means 'eye'

the second sentence

is made clear sentence 2

by the use and the

of the word (Nazartu)(I word (Sharibtu)(I

have seen) in the first

have drunk)

in the second sentence.

The. harf may mean "ways of pronunciation" _word 3 b. Ahmad-(170/786). of al-Khalil

2.

which was the view

Qur'an be been in This has to-because the word objected no can ,

read in seven ways with word "uff". two or three the exception of very few words such as the each word may read in one way or are many words which can be read

Even i! f it; is argued that or more up to seven,

there

in more than seven ways.

1. Burhn, vol. I, p. 213, Itgn, 2. Manhil, vol. I, p. 165.

3. Burhn, vol. 1, p. 213.

vol. 1, p. 13T.

4. Burhn, vol. I, p. 213, Itgn,

vol. 1, p. 132. 13

Most of the scholars, opposed to this the weakest one.

for example al-Tabari

(310/922),

are

view and even al-Zarkashi ' if

(794/1391) considered it

However the seven ahruf,

taken in this

the meaning of the word is to be

as being in any way connected

way, must not be regarded

time by with the seven readings which are collected for the first 2 (32.4'/935), which did not exist in the life time of Ibn Mujhid the Prophet or even in the first
Indeed scholars of Qur'nic

century.
studies used to collect readings

regardless

of number, and many more readings than the seven of The first scholar known to have collected

Ibn Mujhid existed.

CUbayd form is Abu readings in written a1-Qsim b. Sa11m (224/838) 3 who is said to have given twenty five readings.

al-Jamic 4 fT-1-Qira- at which contained more than twenty readings. This work is no longer extant, into his Tafsir.
attempt to limit

Later al-Tabari

(310/922)

wrote a book called

although much of the material

is incorporated

Many scholars

did not agree with Ibn Mujhid's

to seven for the precise

the number of readings

reason that the following

generation

might think

that these seven 5 to in the hadith.

Abu Shmah (665/1267)

readings were the same as the seven ahruf referred

Indeed a famous scholar in the field of Qur'nic

readings,

1. Burhn, 2. Nashr, 3. ibid.,

vol. I,

vol. I, pp. 33-34.

p. 213. p. 34.

4. ibid.,

p. 34; more detail 1. Nashr, vol. I, p. 36.

on this

matter is available j

on pp. 213/217.

14

is quoted as having said.

"No one thinks

that these seven readings

are what is meant in the hadith except the ignorant". 3.

differ

Seven kinds of meanings.

in their interpretation.

Those who subscrijbe-to

Some say, for example,

this
that

opinion
it

refers

to commandand prohibition,
2

lawful

and unlawful,

muhkamand

mutashbih (that
disputable)

whose meaning is accepted and that which is

(amthl). related

and parables

There is a hadith in favour according of this view:

by Hakim (405/1014) and al-Bayhagi has been revealed

(458/1065)

"The Qur'an

from seven doors

to seven ahruf,

muhkam, mutashbih reported elsewhere

unlawful, restraining, commending, lawful, 3 However this hadith which is not and amthl. is said CAbd by Ibn al-Barr (563/1070) not to be

authentic

and definitely this

weak and not sound.

Furthermore al-Bayhagi

himself who narrated

hadith mentioned that what is meant here by

the seven ahruf is the kinds of meaning in which the Qur'an has been 5 revealed, but that the other ahdth refer to dialects. Ibn al-Jazari (833/1429) raised a_good_reason for refuting this view

which is that the Companions did not dispute and disagree with each other about the interpretation recitation 1. Itgn,
2. Itgn, 3. ibid.,

of the verses but_only_a. bout the ways of the 6 cUmar and Hishm and others. as happened between

vol. I, p. 138.
vol. I, pp. 136-138. p. 136.

4. Burhn, vol. I, p. 216.

5. Itgn, vol. I, p. 137. This is also the view of Abi Shmah, cAli ibid., Abu Abu see al-CAla' al-Ahwazi', and al-Hamadni, 6. Nashr, vol. 1, p. 25. pp. 171-172.

15

Finally, it

it

is impossible

is halal or barm or amthl. It is allowable to recite

to recite l

the Qur'an as if

all

of

a verse in several ways of recitation,

but not for a verse to be read in various ways which lead to 2 contradiction as would be the case with halal and harm.
4. Seven ways of recitation using synonyms, for example, c Taal,

agbil,

cajjil,

asric.
adopted referring It this opinion3 quoting their evidence in came to

Many scholars from the ahdi'th seven ahruf. the Prophet and Mik'il effective

to the revelation

of the Qur'an "Gabriel

is narrated

by Abu Bakrah that the Qur'an

and said said

"0 Muhammadrecite more" till provided

in one harf, " each

"Ask for

he reached seven ahruf, you do not seal a verse of

and sufficient,

punishment with mercy or a verse of mercy with punishment, like your saying: -Ta al, aqbil, halumma, idhhab, asriC,
against this

cajjil.

"4
First

We can bring of all, Qur'an this hadith

many arguments

interpretation. in which the

is meant to show that

the ahruf

has been revealed

are synonymous in one meaning,

and secondly

to witness that there is no contradiction

in these ahruf

(i. e. they

do not seal a verse of punishment with mercy... )-5

1. Itqan, 2. ibid.
3. Itgn,

vol. I, p. l7.
T, pp"134-135. al-Suyu-ti quoting vol. this cAbd-al-Barr from Ibn

attributes

to most of the scholars and specifically mentions cUyaynah, the names of Sufyn b. Ibn Wahb and al-TahwT. al-Tabari,

4. Related by Ahmadand Tabarni with a sound chain; there are other See Qurtubi, vol. 1, p. 42. versions which give the same meaning. Itgn, vol. 1, p. 134.
5. Qurtubl, vol. 1, p. 42, Itgn, vol. I, 16 p. 134 quoting cAbd Ibn al-Barr.

Further, recite

it

is not within

the discretion

of individuals

to

the Qur'an in their

instead of another,

own way or to put one word or letter 1 One whether it changes the meaning or not. recitation from the prophet

should have heard the appropriate himself directly

or from him through his Companions and In this respect we may refer to the above-mentioned

successors.? '

cUmar and Hishm where each one said "Allah's argument between 3 Apostle has taught it me". Moreover those who adopted this opinion agreed that this

permission was given in the beginning when most of the Arabs were illiterate and that subsequently the other six ahruf were abrogated, 4 contest'' is harf We that there can only one so available now. interpretation because it is still permissible to recite the

this

Qur'an in several ways, so that one can find an example of

synonyms in Surat Fatathabbat. Thus we cannot abrogated recitation 6 harf. or that easier claim that all variants concession is of this with type have been the aim of making by the term al-Hujurt, where Fatabayyan is also read

such a temporary for the first

generation

implied

vol. 1, p. 43, quoting 2. Fath al-Bari, vol. IX, p. 22. 1. Qurtubi,

al-BgillnT.

3. Bukhri, 4. Qrtubi,
5. XLIX,

vol. Vl, p. 483. vol. 1, p. 43, Itgan,

being is

vol. 1, p. 134-135.
and Hamzah of al-Kis'i while

6. The latter

the reading

Kitb alread by the rest of the Qurr', see al=Qaysi, Tabsirah, pp. 480 and 681 and al-Nashr, vol. Il, pp. 351 and 376 adding Khalaf to Hamzah and al- Kis'i. 6. Manhil, vol. I, pp. 68-69.17

the former

5.

Seven of the dialects

of the Arabs.

The dialects

of the Arabs view l

were of course more than seven, but the supporters maintain

of this

that what is meant are the seven most eloquent dialects. these seven dialects are agreed in

There is no agreement on identifying. various versions including greatly, 2 that of Quraysh. differ

and the

although all

Ibn Qutaybah (275/888)_ attempted to prove that the Qur'an was revealed only in the dialect of Quraysh, quoting the Qur'nic text

"We sent not an apostle except (to teach) in the language Of his (own) people, in order -to make (things) clear to them. Now God leaves straying those whom He pleases and Full guides whom He pleases: and He is Exalted in Power, of Wisdom. " (S. XIV, 4).

In his opinion these dialects should represent various branches of 3 Quraysh. (923/1517) maintains that Quraysh were neighbours al-Qastallni s of the Ka bah, and that they were leaders for the tribes of the Arabs. from

Then they used to choose the best of style and words from each dialect 4 This view however appears to all the tribes who came to Makkah. be an attempt to conflte_two were dialects this different ideas, variants i. e. that the ahruf of Qurashi Arabic. CUthmn "The Qur'n to In

and that they were all

respect there is a statement attributed

1. Burhn,

vol. I, pp. 217-218, Itgn, vol. I, p. 169. This view is CUbayd Abu by related al-Qsim b. Sallm, ThaClab, SijistanT, alcAtiyyah, Qdi Abi Bakr, al-Azhari, al-BgillnT, see also and Ibn Ibn Abi Zakariyy, al-Shibi, pp. 41-42.

2. Itgn,
3. Itgn,

vol. I, pp. 135-136, Nashr, vol. I, p. 24, Burhn, vol. I, pp. 218-219. Qurtubi, vol. I, pp. 44-45.
vol. I, CAll 135, where Ab p. vol. I, p. 33. al-Ahwa-zi is also quoted.

4. Lat'if,

18

has been revealed in the language of Quraysh". most that this. statement.. can_mean is

The the

'-

that

Qur'an is mainly in the dialect other dialects generally

of Quraysh, since features

from

are found, for example the retention of hamz which 2 disappears in the language of Hijz. However many that the Qur'an was not revealed solely Although sometimes it in the of

accounts indicate style of Quraysh.

comes in the style

Quraysh it

also comes in the style

of. other tribes

of the Arabs For

according to the most fluent

and shortest

ways of expression.

1. QurtubT, 'vol. 1, p. 44; there is another version attributed cAbd in which he wrote to Allah b. Mascd "The Qur'an has

cUmar to

been revealed in the language of Quraysh, so do not recite to the See also al-Qastlla-ni, people in the dialect of Hudhayl". vol. 1, p. 33. Lata'if In some versions of these sayings the name CAbd instead Al-Barr ofMudar appears of Quraysh, but Ibn says: "the authentic in which Quraysh was mentioned, version is the first is sound and came through the people of Madinah, (Burhn, vol. 1, pp. 219-220). Also some features of the speech of Mudar are anomalous and are not allowed in the recitation of the Qur'an. For example, the Kashkashah of Qays, e. g. they turn the fem, sing. 2nd person - Ki into Taktaki" to read "Rabbushi Tabtashi" Shi in the verse "Rabbuki (XIX, 24) and the tamtamah because it

it read of Tamim, e. g. changing sin to ta' so that in "al-Nas" "al-Nat" (Qurtubi, vol. 1, p. 45, Burhn, vol. 1, pp. 219-220).

2. Qurtubi, al-Tayyib
Qur'an Almighty

vol. i,

cAbd p. 44 quoting Ibn al-Barr and al-QdT Ibn who says Allah Almighty says: We have made it a
(XLIII, 3, A. Y. Ali's Translation, p. 1342) and the

in Arabic

did not say "Qur'nan Qurashiyyan". No one claims that only Quraysh is meant here because the name of Arab covers all (Qurtubi, tribes. vol.!, p. 44. )

19

instance Ibn CAbbas did not understand the meaning of the word Fatar till using this he heard two Bedouins talking verb. l about digging a well

It might be most reasonable to assume that the of Quraysh and their

Then the permission in their own dialects

Qur'an was revealed in the dialect

at the beginning on for all of the revelation.

neighbours
came later which

Arabs to recite bearing

the Qur'an in mind that

they were used to, varied. own dialects

these dialects

were extremely

Thus they were not'ordered in favour of that

or even asked to abandon their because. it. was difficult

of Quraysh,

to do so, and because people tried And above all,

to. cling

strongly

to their

dialects.

this was for the sake of easiness in the recitation 2 and understanding of the Quran. This permission was not. left to the individuals to change any

word to one of its taught it directly

but. everyone should be synonyms in his dialects, 3 from the prophet. On the other hand, there are this idea of the revelation of the Qur'an in

no objections seven dialects

against

cUmar because and Hishm, although both of them in their recitation. It does not

belonged to Quraysh, differed

seem reasonable to one dialect to accept unless that

disagreement difference

between two men who belonged 4 to something else. referred

1. Qurtubi,
2. Nashr,

vol. 1, p. 45.
vol. IX, p. 22, of Islam (1st

ed. ), Vol. II, p. 1067 his revelation "The language in which Muhammaddelivered was says: according to the most natural assumption the Hidjz dialect of the people of Mecca". 3. Itgn, vol. I, p. 136. 4. Nashr, vol. 1, p. 24, Itgn,

vol. 1, p. 22, Fath al-Bari, In this respect the Encyclopaedia

cAbd b. al-Salm vol. I, p. 136, al-cIzz objected to the interpretation of the seven ahruf as seven dialects (Khams Ras'il See Hammu-dah, Ndirah, p. 64). al-Qir't wa-alLahajt p. 25.

20

Later in his Icjz interpreting

al-Qur'an

al-RfiCi

adopted this

view of

the seven ahruf as seven dialects

of the Arabs, but the

number seven in his opinion number. to make it He says:

is a symbolic term meaning a considerable of the Arabs own way to -

"These seven ahruf mean the dialects to recite dialects".

easy for each tribe

the Qur'an in their He claimed that

as they were used to in their Arabs after

the word harf merely means "dialect".

But they began -

Islam -

to use the word harf for a word read in other ways of they say "Hdh fi harf Ibn Mascd"

recitation,

as, for instance,

meaning his reading) 6. Seven varieties

scholar

and differences
to make this

in the readings.
is Ibn Qutaybah, who was

The first followed

suggestion with

by the following that

generation

little

or no modification.

Ibn Qutaybah states in readings

he has studied

the ways of the differences

and found them seven ways:

(1)

in the Icrb and vocalisation of the word which does not alter its consonantal outline in the orthography and does not alter its meaning, e. g. 2 hunna atharu/hunna athara.
and the Vocalisation of the word the meaning of the word but does not alter its which alters 3 ba ada. consonantal outline, e. g. rabbana ba id/rabbuna A difference in the Icrb

A difference

(2)

1. Icjaz 2. XI,

al-Qur'an, 78.

pp. 70-71.

For more details

see Chapter

5 below.

3. XXXN, 19.

21

(3)

A difference

in the ahruf of the word but not in its its meaning and does not change its Icrb which alters l e. g. nunshizuh/nanshuruh. consonantal outline,

(4)

A difference

in the word which changes its consonantal the orthography and does not change its meaning, outline-in 2 e. g. in knat ill sayhatan/zagyatan.
in the word which changes its meaning, e. g. wa-talhin consonantal

(5)

A difference outline nadid.

and its 3

mandd/wa-talcin

(6)

(7)

in word order, e. g. wa-j'at sakratu-lbi-l-Mawti. mawti bil-hagqi/Sakratu-l-hagqi camilathu/ A difference in letters or augment, e. g. wa-ma 5 camilat. wa-ma A difference work agrees with the ahruf, Ibn Qutaybah in the ways in

Ibn al-Jazari's which he explains clearly

except that he discusses them more examples.

fol lows the same approach to this question

in identifying
a1-Rzi

and giving
(630/123

Abu-a1-fadl

as Ibn Qutaybah, but he puts the ways of differences order. For instance, his first

in a different in the

and second types are included

1. II,

259.

2. XXXVI, 29. 3. LVI, 29 &/Lfbn'al-Jazari of Ibn Qutaybah approved this analysis it with respect to this example since except that he criticised in reading; Ibn al-Jazari it has not relevance to the difference "If he had used as an example in place of this bi-danin/ says: See as r, vo I, p. 28. bi -zanin (LXXX1,24) the example would be valid. .

4. L, 19. 5. XXXVI, 35.

22

fifth

type of Ibn Qutaybah and Ibn al-JazarT arrangement of al-Rzi the seventh covers the first

while

the third

in two.

al-Rzi's The sixth finally first

and second of the other of the others, be included in fact this and

agrees with of al-RzT

the fifth

might

possibly

in the this last '

of Ibn Qutaybah and Ibn al-Jazari, of al-Rzi should since

although

suggestion of its

not be dismissed refers

significance,

al-Rzi

._in here to difference

way, because in

dialect

concerned with absence or presence of Imlah, tafkhim, Some scholars consider all of pronunciation of this differences type. 1 who agree in to be a question

hamz, etc. of differences

These are the differences their general approach;

between the scholars,

for instance,

MakkT b. Abi' Tlib mentions that a to that of Ibn Qutaybah, but

group of scholars he only explains

adopted a view similar their interpretation.?

The scholars who take this view are Ibn Qutaybah, Ibn al-Jazari, S 6 Makki b. Tlib al-Qaysi (437/1045), the author of Kitb al-Rzi, 8 (403/1012). al-Mabni fi Nazm al-Macani'7 and Ibn al-Bgillni
1. Itgn, book Icja-z al-Qur'an, p. 70, The work of the author of Kitb al-Mabni fi adopts this view. Nazm al-Macani adopts the same view. See pp. 221-228, CUlum al-Qur'an, ed. A. Jeffery. vol. I, p. 133; al-Rfici, in his

Mugaddimatn fi 2. Ibnah, p. 36.

Mushkil al-Qur'an, 4. Nashr, vol. I, pp. 26-27.

5. ibid., "al-Rzi p. 25, Fath al-Bari, quote

3. Ta'wil

pp. 28-30.
says here

Ibn Hajar vol. IX, p. 29. it". n Qutaybah and refined

6. Ibnah, pp. 37-42.

7. Mugaddimatn, pp. 221-228.

8. Nukat al-Intisr,

pp. 120-122 and Qurtubi,

vol. I, pp. 109-113.

23

The author of al-Bayan fi hdi'th of the revelation

Tafsir

al-Qur'an

rejected

all

the

of the Qur'an in seven ahruf simply on the through the Isnd of the that

grounds that these hadiths were not narrated Ahl al-Bayt

after

in line with his Shicite

methodology. He states
affairs should

the prophet, reference

in religious

be made only

to the Qur'an

and the Ahl al-Bayt are valid if

whom Allah

Almighty

has purified. in

Hence no versions their view.

they differ

from what is right

Thus there this

is no need to speak about the reason to reject 2 at all.

Isnds of versions

these versions,

being the first them authentic

these

and not to consider

Furthermore he claims that there are contradictions versions. For instance permission to recite in different

in these

the Qur'an according after many In one

to one hadith requests,

ahruf was given gradually it was given all

but in another hadith

at once.

version Ubayy entered the mosque and saw a man reciting different from his, but in another version it

in a way

is mentioned that Ubayy in

was in the mosque and two men entered the mosque and recited 3 different ways from each other.

1. a1-Kh'i, a]-Bayn fi Tafsir al-Qur'an, pp. 177-190. 2. ibid., He quotes from Usl al-Kfi, p. 177. vol.. IV, pp. 438-439, Abu Jacfar's statement "The Qur'an has been revealed from One, It is also comes from the narrators". CAbd Allah was asked about people's stated (p. 439) that Abu sayings that the Qur'an was revealed in seven ahruf and he "They lied and were enemies of Allah and it was replied but the difference

revealed in one harf from the One".

3. ibid.

24

Finally
question

he said that the reply was not related

relating

to the
reported

in the version

to Ibn Massd who is

with another person as to whether a certain . five or thirty srah should be reckoned as having thirty six verses. was beside the Prophet and answered "The Apostle of Allah ' commands you to recite as you have been taught". All in all, in his opinion, there is no reasonable meaning is not cAll

as having differed

for the revelation 2 understandable.

of the Qur'an in seven ahruf and it

This view has no firm ground to stand on. is not agreed outside Shicite circles references for the Islamic including

First

of all

it

that the Ahl al-Bayt

are the only of the l

Sharicah and that the narrations

Ahl al-Sunnah Al-Khu'i's ahruf,

CUmar CUthmn, Abu Bakr, and are invalid. all discussions of the

approach would rule out 'a priori

and from an objective

academic point of view there is no of the/hadithof the Ahl al-

justification
Sunnah. It

for denying the validity

is clearly stated

in the Qur'an:

"0 mankind!
and tribes,

We created
that

you from a single

(pair)
nations (not that

of a male and a female, ye may despise honoured of you the most

and made you into ye may know each other Verily of God " (S. XLIX,

each other). in the sight of you...

the most is (he who is) 13). in letters or

righteous

In any case the differences

between the versions

words do not affect refute an authentic

the truth hadith.

of the hadith,

nor can contradicitions

1. ibid., 2. ibid.

p. 178.

25

Al-Kh'i
"Hence we find al-Plutanabbi's existence

himself
that

falls

into contradiction
differ

when he says:

the narrators

in some words of does not invalidate transmission the "

poems but this or its

difference successive

of the gasidah

(tawtur). in the

In the same way, the differences details itself of the Prophet's 1 or its tawtur. Hijrah If this

between the narrators do not contradict is so, it

the Hijrah to

is very difficult

see why this

the ahruf. the question

principle
As for

should not also be applied

that there

to the question of
between b. Masd)

the objection

is no relation

and the answer (in

the hadith

cAbd Allah of

this

can be answered quite simply by pointing the recitation

out that the

Companions were learning

and counting the verses,

because the prophet used to pause on the end of each verse (yah)2 and that this
used to study 3 practice.

was part of the process of teaching.

not more than ten verses

The Companions
and

at a time to recite

Naturally, seven ahruf,

having rejected

the revelation

of the Qur'an in of the hadith, them all.

in his it,

he does not accept the interpretation

but

simply uses opposing arguments in an attempt to discredit

Despite opinion this, however, he most surprisingly is closest mentions that

al-Rfici's

opinion

to the truth,

but rejects

1. Bayn, p. 158.
2. This is confirmed by a sound hadith Sifat related by Ab--uDw-udand p. 70-71. al-riusrad,

al-Hakim.

See al-Albani,

Salat

al-Nabiyy,

3. Ibn Taymiyyah, vol. XVIII,

Fatw, vol. XIII,.

p. 402, and Tartib

p. 9.

26

because al-Rfic1 ' other reasons. In addition,

interpreted

"Seven" as a symbolic Ibn Qutaybah's

term,

and for

However, he reduced

views to six. the Qur'an

he says there

is a seventh way of reading

which is that upon which all

that

scholars are agreed;

into 2 account Thus,

he then goes on to say

and that his seven to

Ibn Qutaybah does not take this are in fact eight.

ways of difference

in addition

rejecting

the premises of Ibn Qutaybah's argument he wishes to show

that his arguments are in any case fallacious. Moreover, contrary

perfectly recitation of scholars authenticity feasible

to al-Kh'i's

claim, the, ahdith

have a

meaning which is that easier for

and making it in interpreting

the of facilitating 3 The differences the Muslims. do not affect the

of theseiahdith:.

these ahdith 4

However the Shicite

Trikh al-Qur'an

cAbd Allah al-Zinjni scholar Ab-u

narrated

in his book
and

quoted the hdith .5 this

cUmar by b. al-Khattb as the best

many othen"ahdith interpretation, synonyms. interpret 6 this

He chooses the view of al-TabarT referring

to the seven ways of recitation that it might be possible to

using

Later

he mentions

hadith

as referring

to the differences

in the

1.

La an, pp. 191-193. 2. Ibid.:, p. 188.

3. See pp-2-4 of this study. 4. For more information about the authenticity of these hadiths see pp. 6-7 of this study. 5. For the text of this hadith and some others, see a1-Zinjani, Trikh a1-Qur'n pp. 33-37 and p -4 above. 6. a1-Zinjani,, Trikh al-Qur'an, p. 37.
27

recitation

of the Qur'an, e. g. Imlah, Ishmm and Idghm as they have

by the seven readers. in his Tafsir. 1 A1-Zinjni attributed this

been narrated

view to a1-Shahrastni In conclusion

2
we have many sources and

we can say that

references which support and witness the revelation in seven ahruf,

1. The fact precisely different 2.

of the Qur'an order:

indicate

which can be put in the following

that that ahruf. many authentic the Qur'an 3

and sound ahdith

has been revea end in seven

and disputes. among the Companions about in recitation during the lifevarieties and differences time of the prophet, who himself taught them to recite 4 in many different ways from each other. The disputes during and quarrels among the successors caliphs, (Tbicn) in

The discussions

3.

the time of the orthodox 5 cUthman. the time of

particularly.

4.

The many examples of differences in recitation which exist in the books of Sunan like those of al-Bukhri,

1. ibid.,

and see pp. 16-17 of this

study.
wa Masabih al-Abrr The author of this which

2. This Tafsir al-Zinjni

is called Maftih al al-Asrr says is a respected Tafsir. and jurist

Tafsir

is Abu-61-Fath Muhammad b. al-Qsim b. Ahmad al-Shahrastni.

who was born in 477 A. H. and died in 548 A. H. A manuscript copy of this work exists in the Majlis Library, Tehran. See Trikh a1-Qur'an, p. 36.

a theologian

3. See pp. 1-7 of this 4. ibid., pp. 1-2,4-5.

study. ed. A. Jeffery, passim.

5. See Ibn AT Dw-ud,Kitb al-Mashif,

28

Muslim,

al-Tirmidhi

and others)

Moreover

in the books

like that of al-Tabari2 of Tafsir and books on the history of Qir't and Mashif like that of Ibn Abi 3 Dwd, there are found many different riwyt of the 4 readings of the Qur'n. 5. The gurr', of recitation, the readers of the Qur'an generation in different after ways

generation, the memorised and taught to their students and followers gir't, readings of the Qur'an in different ways according to rules of riwyt and Isnad.

continuously,

In the following conditions

chapters we will

study these gir't

and the

governing them and an attempt will

be made to discover

cUthmn, based whether any of them are not on the Mushaf of and whether in this case they may be derived from the ahruf. we may say that the scholars are virtually in order came after

In conclusion,

unanimous that the Qur'an has been revealed in seven ahruf, to facilitate the reading of the Qur'an. This apparently

the Hijrah, when various tribes dialects dialects

who spoke a number of different difficult to abandon their own.

embraced Islam, and found it immediately.

this

Those who deny the authenticity of the ahdith dealing with objecive subject do not seem to have any basis for their arguments.

1. In each book there Tafsir and Fad'i1 2. al-Tabari, Qur'an,

is a chapter al-Qur'an.

or more on the Qir't

under

Jmic al-Bayn fi 3. See also A. Jeffery, Material including Kitb

Tafsir for

al-Qur'an. the History passim. of the Text of the

al-Mashif,

4. a1-Qir5'5t

Wa'1-Lahajt,

p. 5. 29

Finally

although

scholars

disagree-as,

the most natural variations difficult of these

interpretation

--to, -the is that they refer the Qur'an.

meaning of the ahruf, to linguistic However it definitions scholars. is

in the manner of reciting to commit ourselves linguistic variations

to any of the specific advanced by various

30

2 CHAPTER

COMPILATION OF THE QUR'N

CHAPTER2

COMPILATIONOF THE QUR'N The Prophet order to write be him upon peace down the revelation had scribes of the Qur'an whom he used to on the materials'

which were available

at that time.

It is stated that whenever he received verses or sras he commanded one of his scribes
instructed Qur'n. 2 them to arrange

immediately to record them and

places in the sras of the

them in their

There are many accounts which support this of which is that every revealed verse was written
of its revelation, 3 safe place. was put in a pre-ordained

view, the implication down at the time

and kept in a

order

The scribes

who took down the revelation

were many;

some of

them were assigned the task of recording

permanent basis, being given the title of

the revelation
'Ktib

on a
while

al-Wahy',

1. These are said to have included palm stalks (Cusub), thin white stones (likhf), pieces of wood (alwh) and shoulder bones (aktf). See BukhrT, vol. VI, pp. 478 and 481, and for more detail on this
see pp. 43-44 below.

2. Al-Baghawi, Sharh al-Sunnah, vol. IV, p. 522. 3. al-Bukhri, vol. VI, p. 480

32

others were normally engaged on other secretarial

duties

and only very

seem to have been brought in to take down the revelation ' occasionall"y. The scribes write of the revelation

whomthe Prophet used to ask to of the Qur'an he used to receive for

down the verses and portions and

were many

him for secretarial

the number of the scribes who used to write 2 duties was greater. tried

to count them using the sources available 3 to them; Ibn Kathir counts twenty two, and recently we find the 5 The most three4 or about sixty. number increased to thirty
c Cc famous among them are Uthmn, All, Ubayy b. Kab and Zayd b.

Certain scholars

Thbit6 who is specially

To ensure that

known as Ktib al-Uabiyy

or Ktib al-Wahy.
with his own

the Qur'an would not be confused

utterances, write

the Prophet is reported

to have ordered his companions to he commanded those who

nothing except the Qur'n;

furthermore

1. Fath al-Bari, pp. 245-247.

2. al-Musnad, Kitab

vol. IX, p. 22, Kitb al-Wuzar' wa'l-Kuttb, al-Bidyahwa-al-fihyah, vo1. V, pp.339.3.55, al-CIgd al-Farid,
vol. VI, p. 250, Kitib al-Mashif,

pp. 12-14, vol. IV,

p. 3, al-Jahshiyri,

al-Wuzar' weal-Kuttb, pp. 12-14, al-Bidyah wa-.1-Nihyah, vol. V, pp. 339-355,, Fata al-Bari, vol. IX, p. 22 and al-cIgd al-Farid vol. IV, pp. 245-254. 3. al-Bidyah wa'1-Ni 'hyah, pp. 15-18. 339-355. V, pp. vol. 4. Mac al-Masbif,

5. Kuttb al-Nab: yy, Third ed., Beirut 1981. 6. Kitab al-Wuzar' wa'1-Kuttb, p. 12, al-Bidyah wa'1-Nihyah, vol. VII, p. 145 and Fatb al-Bri, vol. IX, p. 22.
7. Fath al-Bari, vol. IX, p. 22.

33

may have written

As a result secured,

down anything other than the Qur'n to efface it.

the entire revelation is said

'

kept in a written

form and stored

to have been gradually 2 in the Prophet's house.

A number of the companions were able to have their own codices 3 in addition to memorising the Qur'n. The most famous among them who are said to have taught many others,
cUthmn, cA1i, cAbd Allah

are the following,

Zayd b. Thbit, Salim (the mawl of

Ubayy b. Kacb, Ab al-Dard',

b. Massd, Abu Ms al-AshcarT4 5 Abu Hudhayfah) and Mucdh b. Jabal.

Thus according to these accounts the Qur'an was memorised by quite a good number of the companions and was all written down in the

form which has come to us (i. e. the same verses and sras in the very 6 same order). Though the Qur'an was fully writing this materials, recorded, using all possible

it was not written after

in the shape of a mushaf;

was to be done later

the Prophet had passed away. "the book" even before in the Qur'anic doubt

These records were known as 'al-Kitb', it took the book form; for instance it

is so described

verse (S. II, 2) "This is the book in it to those who fear God".

is guidance sure, without

al-Qur'an, p. 72 and a1-Khatib al-Baghddi, Tagyid a1-cI m, pp. 2 -. 2. Fath al-Bari, vol. IV, p. 13, Sharh al-Sunnah, vol. V, pp. 521-522. 3. Kitb al-Mashif, pp. 50-88, al-. Isbah fi TamyTz al-Sahbah, vol. Il, p. 489 and Materials, pp. 20-238.

1. al-Nas'i',

Fad'il

4. Manhil, 5. Bukhri, Manhil.

vol. I, p. 245. vol. VI, p. 487, adds these two names to the list

given in

6. See for example al-Baghawi,

Sharh al-Sunnah, vol. IV, p. 518. 34

The Prophet

is also

reported

as having

said

before

his

death:

"I have left you stick

amongst you Muslims that which you-will. 1 to it; the book of Allah".

not be*misgided if

The reason for not compiling

these records in an

official

mushaf during the time of the Prophet is explained states

place there

by al--Baghawi, who

that this
during

was because the abrogation

of the revelation

of some verses took

of the Qur'an. was sealed, out. 2 When the time

the period

was no more abrogation the formal

and the revelation to be carried

had come for

compilation

Burton argues against

this

view on the basis of his rejection However a stronger it would be pointless

of the

two modes of manskh al-tilawah3 favour would be the fact into a bound mushaf until that

argument in its to compile the Qur'an

the process of revelation

was completed.

C Compilation of the Qur'an during the reigns of Abu Bakr and Uthman The companions and their
teaching

followers

relied

on memorising the Qur'an,

but in

the young and newly converted

Muslims the Qur'an,

addition

they had their

personal codices and manuscripts. book form until in Yammah 4 the same the

The Qur'an remained uncompiled in official

year 12 A. H. when seventy of the Huffz were killed fighting against the self-proclaimed

Prophet Musaylimah,

184. VII 1. al -NawawT Sahi h Muslim bi -Sharp vol. p. , , -al: -NawawT , , 2. Sharh al-Sunnah, vol. V, p. 519.

3. See The Collection

of this question, 4. Qurtubi, vol. I, p. 50. See pp. 54-55 below for a further of the number killed. 35

of the Qur'n, Passim. see also pp. 78-90 below.

For a further

discussion

discussion

number or forty of Bi'r Maunah. l

Huffz having been killed

earlier

in the battle

cUmar came to Abu Bakr with the suggestion that the Qur'an should be compiled in a single
of some parts of the records

book as a safeguard against

or the death of the Huffz.

the loss

Abu Bakr gave consideration about it, and agreed with cUmar

to the matter, after

thought carefully He then

some hesitation.

asked Zayd b. Thbit to take on the responsibility since he had the following 1. qualifications,

of compilation

he was the well known scribe of the revelation (K-atib al-Wahy al-Mashhr). he was a h5fiz of the Qur'an. he had checked through the text with the Prophet after the Prophet had recited it in the presence of Gabriel for the last time. he was young, knowledgable, wise and reliable. 2 he was skilled at writing the Qur'an. of carrying out this task as he felt that he
Abu Bakr the

2. 3.

4. 5.

Zayd was afraid

could not do something finally Prophet's the huffz persuaded record

the Prophet

had not asked him to do. the work by comparing versions

him, and he started with

the memorised and written in Madinah.

of those of out the

who were available

He then wrote

1. Trikh al-Tabrr, vol. II, pp. 545-549, al-'Wgidi, hlaghzi, vol. I, pp. 346-350 ,.: al-Kmil, vol. II, pp. 171-172, and Bukhari, vol. V, pp. 287-8. 2. Fath al-Bari, vol. IX, p. 13.

36

entire

text

in book form and presented the mushaf to Abu- Bakr and kept it in his custody_. he died, then with

who received it

The mushaf remained with Abu Bakr until cUmar until the end of his life

and then with Hafsah, the daughter

cUmar, of and the wife of the Prophet, who was the executor of 'her father, and was herself a Hfizah.

CUmar This was because had died before the installation of 2 the third Khalifa. At this time disputes arose about the reading of the'Qur'an among the Qurr' and readers because some of the were teaching students in the cities in various ways, and

companions and the followers

they were sent to in versions which differed also because the companions were reciting ahruf they were permitted to use.

the Qur'an in the seven cUthmn disputes

By the time of

among the readers became so acute that they were accusing each other of unbelief
urging fighting

(kufr).

Many complaints
action

CUthmn, were brought before

these disputes led to occurred and in the

him to take urgent and division

before

in many places, military .

Such disputes among the Muslims. 3 in Madinah itself, K-ufah, Basrah, Syria

camps (ajnd).

Hudhayfah b. al-Yamn was in the battle

zones of Armenia and Azerbaijan

Muslims as to the reading at what he had witnessed

and witnessed the disputes

between

of the Qur'n. and came hurriedly

He became very annoyed and in alarm to Madinah

vol. VI, p. 478. 2. Fath al-Bari, vol. IX, pp. 10-16.

3. Tabari, Tafsir, p. 8. vol. I, p. 21, Itgn, vol. I, p 102, al-Mashif, p. 21, and

1. Bukhari,

al-Mugnic,

37

cUthmn to and suggested a unified

addressed him saying, "0 chief

reading of the Qur'an.

Save this

He
Ummah

of the believers!

before they differ ' before".

Consequently consulted reading

about the Book as the Jews and the Christians

did

cUthmn

called

for

the Muhjirn

and Ansr and him to unify the

them, and they all 2 of the Qur'5n.

agreed and encouraged

cUthmn

sent a message to Hafsah saying:

"Send us the manuscript in perfect to

of the Qur'an,

so that we may compile the Quranic materials the manuscript to you". Hafsah sent it

copies and return cUthmn. al-Zubayr, to write Qura:;hi

CUthmnthen ordered Zayd b. Thbit,

cAbd A11h b. b. Hishm

cAbd b. Sacid al-CAs and al-Rahmn b. Harith the manuscripts men "If in perfect copies, CUthmn

said to the

you disagree with Zayd b. Thbit on any point in it in the dialect tongue". 3 (lisn) of Quraysh as the Qur'an

the Qur'n, write

was revealed in their written many copies, 4 Hafsah.

They did so and when they had the original manuscript to

cUthmn returned

cUthmn sent to every Muslim region one copy of what they hadcopied, written and ordered that all the other Qurnic materials whether 5

in fragmentary

manuscripts

or whole copies,

be burnt.

1. Bukhri,
2. a1-Knil,

vol. VI, p. 479.

Vo1. III, pp. 111-112.

3. For further 4. Bukhri, 5. ibid.

discussion

of this,

see Ch.5.

vol. VI, p. 479.

38

The companions, the learned men and the leading figures cUthmn with and were happy about the decision including against CAli who is reported he had made, the rebels

agreed

to have confronted

cUthmn

cUthmn burnt only the and said to them that

mashif which varied from the final revelation and preserved for . them that which was agreed upon1 and that he did not do anything

without

consultation

and the consent of all

companions, and

furthermore

added that if

have done the same thing.

he was in the place of cUthmn he would 2 CUthmn's action and agreed

In fact Muslims in general admired to it

united

unanimously with the exception

them in one mushaf, it cleansed

of Ibn MasCud, because he

from any abrogated versions, which may

and freed

from any Abad reading

or any interpretation

have been added to the text.

Methods adopted in this

We may reasonably investigation authenticity that into

compilation
the scribes of the Qur'an made every in order possible

assume that the text

to secure the

of the written that all

form compared with the verses and sras

memorised versions, they wrote that down

they ensured

were revised

according

to the final

revel ation,

they were

1. al-Bidyah-wa-al-Nihyah, 2. al-Kmil vol. III, p. 112.

of the position 3. Manhil, vol. I, of CAll pp. 260-261.

vol. VII, p. 171. For a discussion

in Shicite sources, see below, pp. 90-93.

39

convinced

that

the text revelation,

was as it and that

had been recited there

by the Prophet verses

in the final

were no abrogated

in the mushaf (for example Surat al-Jumucah S. 62, Ayah 9, where the "l g `g is sometimes said to be read Al9 word aw but the authentic in the final one is the first, 1 revelation). the latter having been abrogated

Thus the people agreed unanimously with compilation Abu Bakr. was in accordance with the first It is stated in a sound hadith

cUthmn

since his new of

compilation

(riwyahsahihah)that

cUthmn, CA11, cUmar, Zayd b. Thbit, the reading of Abu Bakr,

the Muhajirn and the Ansr was the same, and was the common reading to them after with the final Gabriel revelation. The Prophet Ramadan, but in twice.

which was taught

used to read the Qur'an the last Ramadan before

once in every

he passed away he read it

Zayd b. Thbit bore witness to this with the Prophet and wrote it Hence this

final

revelation

and read it way.

down for him in this

reading was named the reading of Zayd b. Thbit and read it to the Prophet and taught his For this reason also he was in and the second one. 2

because he wrote it

students what he had been taught. charge of the compilation

for the first

compilation

1. Manhil,

vol. I,

pp. 257-260. vol. V, pp. 525-526. that It is narrated the final to

2. Sharh al-Sunnah, cAbd Allah revelation.

b. Massd, also

he witnessed

40

The scribes 1 to Bukhri.

of the compilation

of

cUthmn

were four,

according

Ibn Abi Dwud (316/928) narrates Muhammad b. Sirin

on the authority

of

(110/729) that the scribes whom

cUthman instructed

to compile the Qur'an were twelve,

being from the Muhjirn and the Ibn Sirin adds; that

Ansr, and that Ubayy b. Kacb was one of them. "Kuthayyir

b. Aflah told me - and he was one of the scribes in writing

when they differed it. I think

something they used to postpone writing it corresponded

to the final

postponing was to make sure that 2 revealed version". of this

for

that this

It is said also that the scribes

two, Zayd b. Thbit and Said in writing b. alcAs,

revelation
the reason

were only
that in

Zayd was the best pronunciation. 3

and Sacid was more eloquent

Those who say that the scribes were twelve include dictated and others who wrote, but do not mention all

scribes who names.

of their

al-CAsgalni

found out that nine of them are mentioned in various 4 They are, in places by Ibn Abi Dwudand gives a list of them. 5 Amir in Abi-C four Bukhri, Malik b. to the addition mentioned (grandfather of M1ik b. Anas), Kuthayyir b. Aflah, Ubayy b. Kacb,

1. vol. VI, vol. III,

p. 479, see also p. 112. vol. IX, vol. IX,

p. 38 of this

chapter

and al-Kmil,

2. Fath al-Bari, 3. Fath al-Bari,

p. 19 and al-Mashif, p. 19.

pp-25-26-

4. ibi.

and a -Mashif,

pp. 25-26.

5. vol. VI,

p. 479, and see p. 38 above.

41

CAbd CAbbs. Allah b. Anas b. M1ik and cUmar b. al-Khattb commandedthat'ho

Ibn Abi Dawd states that in our

one should dictate

mashif except those who belonged to Quraysh and Thagif''

al-cAsgalni among the scribes, argues that in fact there was no one from Thagif 2

as they were either

from Quraysh or the Ansr.

He tries
beginning

to evaluate these views and suggests that it

of the compilation

was at the

when Zayd and Sacid were the sole

scribes,

but when help was needed to write

sent to the provinces,

Ibn P1asCdis said

out more copies to be 3 the other scribes were added.

to have been annoyed when he was not asked

to join

the committee set up to compile the Qur'n,

feeling

that he

had been ignored or insulted.

Ibn Massd is quoted as having said

that he had been taught seventy sras, by the Prophet while 4 Zayd b. Thbit was a young boy playing with children. As a result
Ibn Mascd is said cUthmn to be burnt, to have refused to give his his mushaf back to students to follow him in

and to have told

this. decision

Ibn Abi Dwd states

however that Ibn Massd reviewed his 5 cUthmn, and gave his mushaf back to

1. al-Mashif, p. 11. 2. Fath al-Bari, vol. IX, p. 19.

3. ibid. For a modern attempt to establish scribes, see Mac al-Mashif, Islmiyyah, p. 59. the names of the other p. 92 and Dirst fi al-Thagfah al-

4. al-Musnad, vol. V, p. 325, Fath-al-Brii, vol. IX, p. 19, Qurtubi, vol. I, pp. 52-52, and Ibn S d al-Tabagt, vol. II, p. 444.5. al-Mashif, p. 18, see also Qurtubi, vol. I, p. 53, 'p. 52, andal-Tamhid a The author Muhammadb. Yah b. wa-l-Bayn fi Magtal al-ShahidCUthmn. Abi Bakr adds "but the followers of Ibn Mascd did not agree with him then Ibn Mascd asked cUthman for permission to return to Madinah as he did not wish to stay in K-ufah. He was given permission and came to Madinah some months before he passed away".

42

cUthmn The reason for not including

is discussed by al-cAsgalni who points CUthmn

the name of Ibn Mascd

out that Ibn Massd was not the committee. action He for

in Madinah`. at the time that was in Kufah, the compilation which were taking did nothing, while CUthmn

appointed

was in a hurry in order

to take urgent

of the Qur'n place

to put an end to the disputes Furthermore, cUthmn by the

in different

provinces.

except

to reproduce

the very same pages compiled and Zayd b. Thbit in the times

command of Abu Bakr in one mashaf, of compilation cUthmn. revelation on both occasions,

was in charge

of Abu Bakr and of of the

Thus Zayd had the privilege

of being a scribe

and the man who was in charge of the first

compilation

and of the second.

'

The materials The materials the lifetime

1.

of inscription available

of the. Qur'n compilation during

at the time of the first

of the Prophet are said to have included

(cusub)

the following:

Palm stalks

2. 3.
4. 5.

Thin white stones (likhf) Boards (alwh)

Scapula Saddles bones (aktf) (agtb)

6. 7.

Leather (adim) Pieces of cloth (rigc )2

1. Fath a1-Bari, vol. IX, p. 19. 2. Bukhri, vol. VI, pp. 478-481, Mifth al-Sacadah, al-Muharrar al-Wajiz, vol. I, p. 64.
43

vol. II,

p. 292. and

8. 9.
10. 11.

Potsherds (khazaf) Shells (sadaf)1

Z

Ribs (adlc) Parchment

(ragq)3 took place during the reign of Abu Bakr

When the compilation

the materials

were not similar states

to those of the first

compilation. one to compile

al-cAsgalni

that Abi Bakr was the first

the Qur'n on paper4 and in one mushaf. a version attributed is not authentic
leaf stalks,

He supports his view by (124/741). He points out that it and palm

6 He adds

to Ibn Shihb al-Zuhri

that Zayd wrote for Abu Bakr on leather

he rewrote it for cUmar on paper.

and that

that the correct and palm leaf

version

is that the Qur'an was written

on leather was rewritten

before the time of Abi Bakr and it 7 on parchment during the reign of Abu Bakr. stalks

1. al-Muharrar 3. al-Aw'il,

al-Wajiz, vol. I,

2. Ibn al-Bagillani,

vol. I., p. 64. al-Tamhid, p. 222p. 214. The author interprets ragq as waraq also it is connection a waragah to the Prophet See on it for him.

In this which was parchment at the time. used to come with reported that individuals who used to ask one of the scribes al-Bayhagi, 4. Clearly al-Sunan al-Kubr, this is an anachronism, period in Arabia.

to write vol. VI, p. 16. since

use at this

even papyrus was not in Presumably what is intended is

parchment. 5. Fath a1-Bri, 6. ibid. 7. ibid.

vol. IX, p. 16.

44

In. a modern study it in existence

It is written thing

is argued that the oldest

mushaf

is that found in the Mosque of cAmr b. al-cAs in Egypt.

on parchment which seems to be the best thing like the Qur'an which is intended for an l

important

to have a long life.

Although papyrus was of course available from Arabia,

in Egypt which is not far 2 Paper none of the old mashif which exist today use it.
world before(l34/75i). 3

was not known in the Islamic

The sending of the mashif to the provinces The number of mashif sent to the cities old sources no fixed the authority number is mentioned. is not specified. However al-Bukhri In the on

of Anas b. Malik says "CUthmn sent to every. Muslim ufuq min

province a copy of what they had copied" "I1 kull fg al-Muslimin"4

Ibn Abi Dawd states that

"CUthmn sent a mushaf to every Muslim

battlefield"3

and "he distributed

mashif to the people".

Likewise in many other primary or secondary sources no reference is made to a particular Later on reference
mentioning

number of mashif. is made to four copies with or without

Those who mentioned the number of

names of cities.

1. al-Zafzf, 2. ibid.

a1-TaCrif

bi al-Qur'an

wa-a1-Hadith, p. 543 and Latif

pp. 84-85. al-Ma carif, pp. 160 and 218.

3. al-Thacalibi, Thimr al-Qulub, 4. Bukhri, -vol. VI-, p. 479.

5. a1-Mashif, 6. ibid., p. 12.

p. 20.

45

mashif differ were sent.

in the names of the cities

to which the mashif

Ibrahim al-NakhaCi (d. 96/714) is quoted as supporting 1 CUthmn that the number of mashif sent by was four. Hamzah, one of the seven canonical readers,

the view

stated that his

mushaf was copied from the Kfan mushaf which was one of the four 60 2 mashif sent to the cities.
cAmr Abu a1-Dni which three (444/1052) states that there were four copies of

were sent to Kufah,

Basrah and Makkah, while cUthmn. of

the fourth adds

copy was kept in Madinah in the custody

al-Dani

that this

is the opinion

of the vast majority

four

of scholars.
that

a1-CAsgaln. i adds one to the previous 4 is they are five.

stating

the famous saying

According to Ibn a1-Bgillni

they are five,

a copy being sent

CUthmn kept a copy for to Kfah, Basrah, Yamanand Bahrayn, while ' himself. by al-Qastallni 6 mentioned by al-CAsgalni. CAshir Ibn argues that five Damascus (shim), He is followed who opts for the number

masahif were sent to Makkah, cUthmn kept a

Basrah, Ku-fah and Madinah, while

1. al-Mashif,
2. ibid., p. 34.

p. 35.

3. al-Mugnic, p. 11 and al-Murshid 4. Fath al-Bari, vol. IX, p. 20.

5. Nukat al-Intisr, 6. Irshd al-Sari, p. 359. vol. VII, p. 535.

al-Wajiz,

p. 74.

46

sixth

copy for himself which is known as "al-Imam""1

a1-Zurgni tried to weigh the evidence for the existence of

copies five as five

and six.

He suggested that the scholars who counted them

did not count the personal copy of cUthmn, and he 2 therefore supported the view which counted them as six. Abu Htim a1-Sijistni'(d. 250/864). says: cUthmn
the rest

sent seven

mashif,

keeping

one in Mad'inah and distributing Basrah, and Kfah3

to Makkah,

Damascus, Yemen, Bahrayn,

He was followed Ibn Kathir

in this 5

by Ibn C4 Askir

(d. 571/]175)

and

(d. 774/1372)

except that the latter

puts Egypt in the

place of Bahrayn. In. Fad'il

the later

al-Qur an he gives the list

he mentions

quoted above, but in

al-Bidyah. in his

M1-Rfici

Egypt in the place of Bahrayn. 6 book Tarikh Adb al-cArab supports this view,

choosing the names suggested by Ibn Kathir. in his a1-Bidyah.

Ibn al-Jazari (d. 833/1.429) opts for the number mentioned by

Abu Htim, but adds that there was an eighth copy which was that retained 7 cUthmn by himself which was known as al-Musha.f al-Imam.

1. Manhil a1-CIrfn, 2. ibid.

vol. I, p. 403. p. 73.

3. al-Masahif, p. 34 and al-Murshid al-Wajiz, 4. Tahdhib Tarikh Dimashq, vol. I, p. 44. 5. a1-Bid5yah wa a1-Nihyah, vol. III, 6. vol. II, pp. 20-21. 7. al-Nashr, vol. I, p. 7. p. 216.

47

Finally, places,

(284/897) counts nine copies adding two 1 Egypt and al-Jazirah, to the list given by Abu- Hatim. al-Yacqubi we may remark that the most reliable evidence

In conclusion

suggests that the number of mashif was six. is that all of the scholarly works on Qir't

The reason for this refer constantly

to the masahif of Madinah, Makkah, Damascus (Sham), Kufah and Basrah and al-Mushaf al-Imam, and never mention any other mushaf. This is also supported by the fact entrusted five Qurr' with the masahif. 2

cUthmn is said to have that. He appointed Zayd b. Thbit b. al-S'ib

cAbd Allah to teach the people of Madinah, and sent to Makkah, al-Mughirah al-Sulami

CAbd b. Shihb to Sham, Abu al-Rahmn

3 CAmir CAbd b. to Kfah and al-Qays to Basrah. taught the following 4 Thus there in the same way that they had been taught. students and followers since

Then their generations

seems to be no place for Egypt, Bahrayn, Yemenor a9-Jazirah there is not one piece of evidence pointing

in. these directions,

while the assumption that there were seven or more mashif is less likely. The earliest cities reports which do not mention a fixed number of cities were

can be interpreted

in favour of the argument for five disputes

since these were the main places in which textual

taking place at that time.

1. Trikh a1-YaCqbi, vol. II,

2. al-Mugnic, pp. 264-300.

p. 1471.
al-. Qur'an

cUbaydah, Fad'il pp. 98-131 and Ab--u

3. Manhil, vol. 1, pp. 403-404 and Mac al-Mashif, 4. Manhil, vol. I, pp. 403-404. 48

pp. 90-91.

The addition
takes into account that

of a sixth
cUthman's

mushaf may be reasonable in that it

personal was killed ' copy. his This is supported mushaf was references cUbayd Ab--u that he

by the fact before for

when

cUthmn

personal

him and he was reading. cUthmn

There are very early

the mushaf of

which is known as al-Imm. mushaf and mentions is reported

al-Qsim

b. Sallm quotes from this 2 Ibn al-Jazari also

has seen it. mushaf. 3

to have seen this

Moreover the mushaf of Madinah is different cUthmn himself. In this respect al-Shtibi

from that of states that Nfic

cUbayd Madinah Ab to while used to quote used quote the mushaf of 4 c that of Uthm n.

The dating of the compilation

In all ahdith which mention

of the Qur'an in the. reign of

the compilation of the Qur'an

CUthmn
in the than

c time of Uthmn, there

is no trace

of any suggested

date other

that the event took place after among the Qurr'

Hudhayfah had witnessed the dispute of Armenia. 5

in the battlezone

1. a1-Tamhidwia-a1-Bay5n, pp. 138-139.

2. Abu cUbaydah, Fad'i1 al-Qur'an, pp. 264-300 and Maca a1-Mashif, p. 89.

3. Ilaca 1-Mashif, p. 89. cAgTlat Atrb a1-Qas'id, 4. Kitb p. 12 and Moa -a1-Mashif, Tafsir, 5. Tabari, vo1-.-I, -; pp. 59-61.

p. 89.

Bukhri,

vo1. VI, p. 481, pp. 11-26.

and Kitb a1-Mashif,

49

al-Tabari event. this

is the first that it

who suggests was in (24/644). it

a fixed

date

for

this opted for He says;

He states opinion

al-CAsgalni reports.

and tried

to support

by other

"This event took place in the year twenty five third CUthmn's installation or second year of
Ibn Abi Dwud on the authority that

of the Hiirah. in the as Khalifah".

He quotes

of Muscab b. Sacd b. Abi 0 People, only

Wagqs, as saying

"cUthman preached and said

fifteen

years elapsed since the Prophet passed away and you differ 3 in the recitation al-cAsgalni argues that the of the Qur'5n". of cUthmn took place after cUmar's death at the end

installation

of Dh'l-Hijjah,

in the year twenty three of the Hijrah, i. e. twelve the death of the Prophet, and that if must have taken place two years He adds that in another he

years and nine months after this

is so then the compilation

and three months after version it

his installation.

is given as thirteen

years instead of fifteen=4

compares the two views and concludes that the event must have taken place one year after the installation of cUthmn which can be taken

as the end of the twenty fourth year of the Hijrah5

or the beginning of the twenty fifth quoted by a1-CAsgalni they were sound,

However both versions 6 Indeed, if are said not to be authentic.

1. Trikh

al-Tabari,

which suggests 2. Fath al-Brl, 3. ibid.

vol. IV, p. 246; the year 26 A. H.

he also

mentions

another

version

vol. IX, p. 17.

4. ibid.
In this he was followed by al-Qastallni, Itgn, vol. I, p. 170. vol. VII, p. 534, al-Suyti, 6. al-Murshid al-Wajiz, p. 59. 5. ibid.

Irshd al-Sari

50

the scholars would have accepted his opinion

unanimously, and no the discussion.

other suggestions would have been brought into

al-CAsgalni also says "It is claimed

by some of our contemporaries

that the event took place in the year thirty does not quote any reference

of the Hijrah", 1 or give any evidence.

but he

The contemporary whom he quotes as suggesting the year thirty of the Hijrah al-Nashr fi earlier is Ibn al-Jazari', who fixed In fact this year in his book who is

al-Qir't

* al-CAshr.

Ibn al-Athir

mentions the same date, although he does 2 He is.: followed in not give any reference to support his view. 3 Some scholars mention both dates this by some other scholars. 4 without opting for either of them. than Ibn al-Jazari In some western scholars' according to their compilation view the event took place in (33/653) Hence the 5

dating of the conquest of Armenia.

of the Qur'an would have taken place at that time. however which stands against this

There is one fact, that

view, which is

Ibn Mascd, who is reported

to have refused to give his mushaf

cUthmn back to and to have told his students not to hand their 6 is said to have died at the end of the mashif over to be burnt,

1. Fath, vol. IX, p. 17. 2. al-Kamil, vol. III, pp. 111-112.

fi Tarikh al-Bashar, wa-al-Bayn, al-Tamhid p. 58. p. 64. Peoples, vol. I, p. 50.

3. For example Abu al-Fid', al-Mukhtasar p. 167, Muhammadb. Yahy b. Abi Bakr, 4. For example, 5. Brockelmann, 6. al-Mashif, Lat'if History pp. 13-18. al-Ishrat, of the Islamic

vol. I,

Vo1. I,

p. 7. 51 `-'

year (32/652),

or in 33 A. H.

The -following

scholars

agree

that Ibn Mascud died at Madinah in (32 A. H. ). They are: 5 3 6 4 Ibn Qutaybah, al-Tabari, a1-Baldhuri (279/892), al-Cmiri, 7C 8 If this date is correct the a1-Dhahabi, and Ibn Abd al-Barr. above dating for the compilation must have taken place earlier, must be too late, However, since this and these events compilation

has been connected with the conquest of Armenia in which Hudhayfah b. a1-Yamn was present, the narrations differed in dating the event.

In fact there were many campaigns of conquest in Armenia, and 9 in three of them. date Hudhayfah himself participated The first '0 Then mentioned, as narrated by Abu Mikhnaf, is 24 A. H. al-Tabari states that Hudhayfah was directed to the conquest of

1. Ghyat al-Nihyah, 2. al-Isbah, vol. II,

vol. I, p. 459. p. 369, Tahdhib al-Tahdhib,

vol. VI, p. 28.

to Abu NuCaym al-CAsgalani attributes and others the year 32 A. H., and the year 33 A. H. to Yahy b. Bukayr, see Tahdhib al-Tahdhih,
as above. 3. Tarikh al-Tabari, vol. IV, p. 308vol. I, p. 526. pp. 190-192.

4. Ansb al-Ashrf, 5. al-Riyd al-Mustataba,

6. al-Macarif, p. 109. 7. Trikh al-Islam, vol. Il, p. 104. 8. al-Isticb, vol. Il, p. 324. 9. Trikh al-Tabari, vol. IV, p. 307.

10. ibid., al-Tabari then adds that it is narrated by others that the event Ibn al-Athir was in 26 A. H. states that it was in 25 A. H., al-Kmil, vol. Ill, p. 83.

52

al-Bib

(Darband) as a help to cAbd al-Rahmn b. Rabica in the year al-TabarT who mentions some small details here and However

(30/650).

in other places does not mention anything about the mashif. Ibn al-Athir states that Hudhayfah, when he returned after this

c Uthmn what he had witnessed in the battlefield conquest, told cUthmn Consequently among the Qurr'. consulted the companions 2 Two years later who agreed with him to compile the Qur' n. 3 (32/650) Hudhayfah'. was in that region leading the people of Kfah. In conclusion authentic, opinion it the first narration of Ab Mikhnaf does not seem to be but in his

for a1-Baldhuri

(279/892) on one occasion quotes it,

is not the best one. The other versions he gives do not 4 suggest any fixed date, although they correspond with the events
in the conquest 5 of the year (30/650), as mentioned in other

detailed sources.

Leaving aside the issues raised by the death of Ibn MasCdin the year 32 A. H. it
of the compilation by Ibn al-Athir6

is reasonable to opt for the opinion

took place in the year (30/650)' which

that the. event

is suggested by some

and supported

by Ibn al-Jazari7

and followed

other scholars.

1. Tarikh al-Tabari,. vol. IV, p. 281. 2. al-Kmil, vol. III, pp. 111-112.
3. Trikh al-TabarT, 4. Futuh al-Buldn, vol. IV, pp. 306-307, pp. 277-288. al-Kmil, vol. III, pp. 131-133.

5. Trikh al-Tabari, vol. IV, pp. 306-307, al-Kmil, 6. al-Kmil, vol. III, pp. 111-112.
7. al-Nashr, 8. See p. 52 vol. I, above. p. 7.

vol. Ill,

pp. 131-133.

53

The validity

of Abu Bakr's compilation who compiled the Qur'an. 1 It

cUmar Some scholars argue that was the first In support of this

they quote an account given by Ibn Sacd (230/244).

cUmar is reported also that asked about a verse, and when he was
informed that it has been preserved in the memory of a certain man

who was killed

he ordered the Qur'an to be on the day of Yammah, 2 He asked every person who had learned compiled in one mushaf. and he would not accept 3 Furthermore testified to it. in the process of the mushaf for the state,

anything from the Prophet to bring it, anything except when two witnesses it is argued that if

Ab Bakr had participated

compilation

it would have become an-official since if it

which it was not,

were it would not have been transferred

cUmar, but would have passed into the custody of to HafsaKdaughter of cUthmn.4 In addition, Battle it is said that Abu- Bakr did not live months, which, it
like that killed

after

the

for more than fifteen of Yammah.

a great task

is argued,
of

was not enough time for the Qur'an. there might death.

of the compilation in this Qurr' occasion, that it

Moreover among the Qurr'

was not such a considerable be feared 5 that some parts

number of great of the Qur'an

would be lost

by their

1. a1-Tabagt a1-Kubr, vol. III, 2. Itgan, vol. I, p. 166. 3. ibid.

p. 2.

4. Concluding Essay, al-Figh al-Islmi,

Essay, 5. Concluding

cAbd alrQdir; p. 14, pp. 90-91.

pp. 14-15.

cmmah Nazrah fi

Tar kh

54

Furthermore lifetime

the Qur'an

was committed

to writing

during

the

of the Prophet1

as discussed

above.

However, in answer to these arguments it the role of cUmar was to suggest the compiling him in this,

could be said that of the Qur'an in According to

one book to Abu Bakr and to assist

the hadith discussed above he persuaded both Abu Bakr and Zayd b. Thbit and supervised the work of compilation. cUmar's mushaf then came into custody after remained with him until his death, when it The and

his installation

was then transferred This does not because

to his daughter Hafsah.becauseshe was his executor. mean that it

CUmar himself, was a personal copy belonging to of the succeeding Khalifah. reasonable for the compilation

he died before the installation The time-scale Qur'n, especially if is quite

of the

we take into account the fact

that Zayd was down round of

experienced in the compilation the revelation

of the Qur'an as he used to write

for the Prophet, and because many people rallied which he carried

out with the assistance 2 the companions who had memorised the Qur'an. Furthermore the lists of Qurr' killed at the Battle

to help him in the task,

of Yammah

do indeed include many learned men like Hudhayfah, Thbit

Slim the Mawl of Ab

b. Qays b. al-Shammas, Zayd b. a1-Khattb, Abi 3 Dijn2h Simk b. Kharshah-andmany others. Ibn Kathircounted over
of them. 4

fifty

Hbd a1-05dir, NazrahCmmah 1. fi Trikh 2. Bukhri, vol. VI,

al-Fiqh p. 477.

al-Islami,

pp.. 90-91.

3. a1-Bidyah. wa-al-Nihyah,vol. VI, pp. 334-340. 4. ibid. See also p. 76 below. 55

Even if there was still

their fear

number were not so great, of missing more learned

the fact Qurr',

remains since

that

there

would be further others, might while fail

battles

which would inevitably the danger that

cause the death of the younger Qurr'

there

was always some part

to preserve

of the revelation.

Moreover, even though the Qur'an may have existed form during the lifetime the fear, of the Prophet, this

in written

would not have allayed

since it was not compiled in a book form, but was written 1 on a variety of materials.
Finally that that the riwyaho. f Ibn Sacd2 and al-Suyti3 do not contradict if we consider he used

of al-Bukhri CUmar

which is attributed it

to Abu Bakr, to Abu Bakr,

was the one who suggested and supervise

to help Zayd b. Thbit

the compilation.

and that 5

1. al-Burhn fi CUlm al-Qur'an, 2. al-Tabagt al-Kubr, vol. Ill,

vol. I, p. 2.

p. 238.

vol. I, p. 166. 4. Bukhri, vol. VI, pp. 476-477. 5. ibid. Ibn Abu Dwd in his a7-Mashif, 3. Itgan,

p. 6, states

that

Essay, -p. 14, : indicates that Abu Bakr did not argues that this contradiction compile any official mushaf, but according. to the authentic p. 167) Jeffery in his Concluding
a tradition of Bukhrl, as we have seen, cUmar who persuaded Abu Bakr. the suggestion

Abu Bakr appointed CUmar and Zayd b. Thbit to compile the Qur'an and told them to sit in front of the mosque and to write down what two witnesses testified This to be part of the Qur'an. version is said not to be authentic (Itqan, vol. I, -

came from

56

Dating

of the compilation

during

Abu Baler's reign the reign This of Abu Bakr took to have been in said that it was

The compilation place after 11 A. H. 2

of the Qur'an

during

the battle Ibn Kathir

1 of Yammah. quotes 3

is said

Ibn Qnic as having This date is supported

at the end of this states later that after that

year.

by Ibn Ham who

was seven months and six days of Yammah 4 Some other scholars the installation of Abu Bakr. the conquest it. was in 12 A. H. Ibn Kathir 5 attributes He tries this date to

mention

a group of biographers these opinions

and chroniclers. that opts

to reconcile

by suggesting but finally

the conquest for the year

began in 11 A. H., and 12 A. H.. 7 as this

ended in 12 A. H., date, according

to him,

is the most widely

accepted.

In the light

of the above discussion

it

seems difficult

to

accept the argument of some researchers who throw. doubts on the compilation of Abu Bakr on the grounds that there is no agreement on was in the 11th or

i-. e. whether it the date of the day of Yammah,

12th year of the Hijrah$

1. Bukhri, vol. VI, p. 477. 17 2. Trikh al-Tabari, vol. III, pp. 281-301. 3. al-Bidyah ova-a1-Nihyah, vol . VI, p. 326. 4. Jumal Futh al-Islm, p. 341.
5. al-Bidyah 6. ibid. wa-al-Nihyah, vo1. VI, p. 226.

7. ibid.,

p. 332.
Essay.. p. 14.

8. Concluding

57

The number of Qurr'

slain

The number of slain is estimated to be between six hundred1 and seven 2 hundred Muslims. al-Tabari states that among them were over three 3 hundred men of the Muhjirn and Ans-r, while Ibn KathTr quotes Khallfah b. Khayyt (240/854) as having said that the total was four hundred and fifty 4 Muhjirn and Ansr. slain In the opinion men, among them fifty of Muslims

from the

seven hundred men were Qurr', 5 However it is while others consider the number seventy to be correct. of some scholars all certain that a considerable number of Qurr' were slain at Yammah.

cUmar As is reported

to have said "Casualties

Qurr' of the Qur'an on the day of the Battle

Before cUthmn leaving the subject consider 7

were heavy among the 6 of Yammah".

of Abu Bakr and neither of these that for neither the this

of the compilations that

we should

the view of Burton This

compilations

took place-.

view is based on the opinion in order today. to account

of these events existence theory

are logically

necessary

of the mushaf as we have it

However to maintain

in practice

means to deny the validity

of such an immense number

of accounts to the contrary addition

that Burton's

view is surely

untenable. of

In

the account given here which is based on a consideration and inherently

the sources provides a logical historical process.

reasonable account of a

1. Trikh al-Tabari, vol. III, 2. Qurtubi, vol. I, p. 50.

3. Trikh al-Tabari, vol. III,

p. 296.
p. 296.

4. a1-Bidyahwa-al-Nihyab, vol. VI, p. 340. 5. Qurtubi, vol. I, p. 50. vol. VI, p. 477. 7. Burton, The Collection of the Qur'n,
58

6. Bukhri,

p. 239.

The arrangement of the sras The suras of the Qur'an were not arranged chronologically were revealed. They were arranged differently; the Hijrah 1 srah revealed in Makkah. for as they

instance

srah II was revealed. in Madinah after (XLVI) was the first

while srat al-CAlaq If the arrangement

of the mushaf were chronological, first srah in the mushaf.

srat al-CAlaq would have been the

There are also some verses revealed 2 in Madinah which were put in Makkan sras. However all scholars

agree unanimously that the verses were arranged and put in their 3 order according to the revelation. There is an argument among the scholars as to whether the (tawgif) or by the

sras were arranged according to the revelation endeavour of the companions (ijtihd).

Some scholars argue that the sras were arranged by the companions, because of the different mashif. It arrangements of their cAli was arranged personal

is said that the mushaf of

chronologically, then al-Nis',

while the mushaf of Ibn Mascd began with al-Bagarah, "etc. 4 cImrn, then Al took place only in limited areas. They

Others say that ijtihd mean by this

categories al-Mi'in, was only

that the Qur'n in its

according to the length

arrangement is divided

into four

al-Mathni

of the sras, i. e. al-Tiwl, 5 and al-Mufassal, and in their opinion ijtihd of the suras of each category, of these four categories. while 6 all

in the arrangement

agreed about the order

and contents

1. al-Zuhri,

Kitb Tanzil

al-Qur'an,

p. 23.
vol. I, p. 61 and Ibn Taymiyyah,

2. Itgn, vol. I, pp. 38-47, Qurtubi, Dag'iq al-Tafsir, vol. I, p. 13.

3. More discussion

will

be forthcoming

in pp. 66-69 in this

p. 256, Itgn,

chapter.
vol. I, p. 176,

4. Qurtubi, vol. I, p. 59, al-Burhn, Asrr Tartib al-Qur'an, p. 68. 5. Itgan, vol. I, pp. 179-180.

vol. I,

6. al-Burhn,

vol. I, p. 237 and Itgn,

59

vol. 1, p. 176.

Others are of the opinion

to the revelation, except for

that all

sras were arranged according

and IX. In

the one case of sras VII

this

they rely on the following

hadith:

cUthmn was asked why and why there is no theme because their, was informing them

surat al-Tawbah'is put after basmalah between them?

surat al-Anfl, that it

He replied

is one, and because the Prophet passed away without I where to put the basmalah. This opinion has been refuted

on the grounds that there are

many evidences which indicate according to revelation without

that the arrangement of the sras is a single exception. Here are

some of them as they have been reported a. A delegation

in books of the sunan.

came to the Prophet in Madinah, and one of them, the Prophet as having said "I did not want to come daily". the Qur'an for
sras, suras, 2 five and

Ab Aws reported without

completing the parts of the Qur'n I recite

They asked the companions "How do you divide

the recitation"? sras, seven sras, They replied nine sras, "We divide eleven

them three thirteen

sras,

the part

of al-Mufassal

from S. XXXVIII

Qf) to the end.

b.

Zayd b. Thbit the scribe and arranging 3 Apostle".

of the revelation

said:

"We were in front of

compiling Allah's

the Qur'an from the fragments,

1. al-Musnad, vol. I,. pp. 398-399.

2. Tartib Musnad Ahmad b. Hanbal, vol. XVIII, p. 29, Sunan Abi Dawud, vol. I, vol. II, pp. 114-116. 3. al-Hakim, vol. II, p. 229, al-Murshid, p. 172, c. f. Tartib Musnad, vol. XVIII,

pp. 44 and 61, Itgn, p. 30.

60

c.

The basmalah was a sign for the sealing

of the sras.

It

CAbbas is stated by Ibn that the Prophet used not to know that a surah-had been sealed until the revelation came to him with "In
when it was

the name of God, Most Gracious,

Most Merciful";

revealed he knew that the surah wassealed. a1-Nisbri (828/1424) in his Tafsir

l reports that whenever to put it in

the Prophet received a surah*-heused to ask the scribe

its place. 2

In the light
Abu Bakr can only of arranging of cUthmn.

of the above the compilation

have consisted 3 of compiling it

during the reign of

in one book, not to the compilation

the sras.

The same thing puts it,

applies

As Ibn al-Bgillni

The whole Qur'n, whose compilation and writing Allah commanded,excluding the abrogated verses, is what is CUthmn]. It is the same contained in this mushaf [of arrangement and style revealed to the Prophet in the very same manner of verses and suras with no difference in word order, and the Ummah'-has received from the Prophet the arrangement of every verse and surah, and their places, as they have received the recitation of the Qur'n. "4
Referring promulgate arrangements it". of its to (S, LXXXV, 17) "It Ibn Hazm concludes letters, words, is for that verses us to collect the Qur'an and sras it and to

in all is as

1. Sunan Abi Dawud, vol. I, p. 291, al-Hakim, vol. I, p. 231, Sharh alSunnah, vol. IV, p. 522 and al-Murshid al-Wajiz, p. 35. 2. Ghar'ib al-Qur'an wa-Ragh'ibba1-Furgn, vol. I, p. 32. 3. Sharh al-Sunnah, vol. IV, p. 502.

4. al-Murshid

al-WajTz,

p. 45, Itgn, 61

vol. I, p. 175.

revealed by Allah

to his Prophet who taught the people accordingly.

Thus there is no one who can change anything.

Some scholars Qur'an First: with say that the arrangement of the sras of the it is tawqlf:

in the mushaf has features the arrangement according

which prove that to the beginning

of the suras Hmim

letters

like

al-Hawamim,

(seven sras

begin with

(S. XL to S. XLVI)).
Second: its the agreement of the beginning for of a, srah. with the. end of the beginning of

predecessor,

example the end of. srah_Iand

surah II.

Third: fawsil),

al-Wazn fi

al-Lafz,

(similarities

of verse endings or

i. e. the end of siirah CXI (masad)and the beginning of surah

CXII which ends in Akad. Fourth: the similarity between sras in general like 2 (XCIV). al-Duh XCIII

and al-Inshirh

The differences

between the mashif of the companions are

explained as being due to the fact that they-were-, personal copies. If it so happened that during the absence of one of them a srah it whenever it seemed convenient

or more was revealed he would write 3 to him.

We do not know about any of these mashif chain, fact. and nothing Various which is said

through

an authentic as a of suras

about them should are given

be accepted

contradictory

accounts

of the order

1. Ibn Ham, al-Ihkm fi

2. a1-Burhn, vol. I,

Us-ul al-Ahkm, 'vol. IV, p. 93.

Tartib vol. I, al-Qur'an, pp. 248-249. p. 71.

p. 260, Asrr

3. Mugaddimatn p. 32 and Manhil,

62

but in any case they do not correspond to 2 the version of the final revelation. cUthman Finally the hadith which ascribes to the arrangement in various mashif, of suras VIII criticised and IX is said to be not authentic, chain and its and has been text. The chain

on the two levels_ofits

Yazi'd al-Faris-ii, who is unknown and is regarded 3 The text (matn) of the hadith as weak by BukhrT and Tirmidhi. includes a narrator, is in contradiction to the authentic reports.

AhmadShkir argues that "This hadith is very weak and, in fact has no basis-in its isnad. In addition its text throws doubts on the or

cUthmn beginning had added to it basmalah at the of suras as though 4 omitted some part of it as he liked, "veneration be to him. " Rashid Rid adopted the same opinion Muhammad stating that "a hadith narrated just by a single before Shkir,

man is not accepted as

regards the arrangement of the Qur'an, for which successive narration 5 is necessary". Elsewhere he says "An account narrated by a man like
this, for which is unique the arrangement to him, is not sound and should which is transmitted not be accepted with tawtur", 6

of the Qur'n

and says that it

is impossible

that all

sras were arranged except these two

1. al-Fihrist, 2. Qurtubi,

pp. 29-30. vol. I, p. 60. vol. XVIII, pp. 329-330. p. 155.

3. Bulgh al-Amni, 4. Musnad, vol. I,

5. al-Manr, 6.

585, IX, vol. and Musnad vol. 1, p..330. p. Fada i"l 12 Musnad, I, 330. 'p. al-Qur`n, and vol. p. "Hashiyahon

63

suras. recite

state that the Prophet and his companions used to l sras of the Qur'an in their order in and out of the prayers. All authorities
to the tradition and Gabriel "The Prophet to him during the Prophet 2 used to recite Ramadan once passed away he the 3

Rashid Rids refers the whole Qur'an every year, recited order It it

to Gabriel

but in the last twice to Gabriel

Ramadan before and Gabriel

to him",

and argues that time,

of these

two sras must have been well principle if " 4 in the science it. contradicts

known at that of hadith that

is an accepted

"An isolated

hadith verdict

is not accepted of the Qur'an...

the verdict

of reason and the

Furthermore,

Malik (179/795) is reported

to have said that "The

Qur'an was but compiled according to the revelation, as they (the 5 (671/1272) argues companions) heard it from the Prophet". al-Qurtubi that the arrangement of sras as a written readers are allowed to -recite differently document is tawg f, but the 6

from the order of the mushaf.

1. al-Manr, inspection vol. II, 2. Bukhri,

vol. IX,

p. 585.

It

might

be added that

individual

sras

are repeatedly

referred

to by name in the hadith.

of a single chapter of a single source pp. 120-139) reveals no less than twenty six vol. VI, pp. 485-486.

Thus a cursory (Sunan Ibn M jah, such references.

3. Fad'il

al-Qur'an,

4. al-Khatib , 5. Ibn Kathir, Fad'i1 al-Qur'an,

6. Qurtubi, al-Jmic

p. 12. al-Kifyah fi

CIlm

al-Riwyah, p. 25.

p. 432.
p. 53.

Li Ahkm al-Qur'an,

vol. I,

64

Furthermore al-Qurtubi of verses; all

concludes that the order of sras is like

that

have come to us from the Prophet as they were If someonewere to change the order
changing the structure of the verses,

revealed to him from Allah.

of any surah, letters, would be. like I and words. it

al-Hrith compilation

al-Muhasibi

(243/857) is reported

to have said that the

of the Qur'an is not an invented matter for the Prophet

it down. But it was written

used to command his companions to write

on various materials,

(rigc,

pieces of cloth), of their

(aktf,

shoulder-blades)

and (cusub, palm branches stripped Abu Bakr simply ordered it one place. Different writings

leaves). and to be assembled in

to be rewritten

were found in the house of the Prophet the Qur'an.

(peace be upon him) containing tied together

These were arranged and 2 by a cord in order to ensure that none of it was lost. a whole book to this subject, called is treated

al-Suyti-devoted Tansuq al-Durar thoroughly

fT Tansub al-Suwar3 in which the subject and rhetorically4

and studied linguistically

to prove the

succession of the verses and suras through all sras of the Qur'n.

the hundred and fourteen

Li Ahkm al-Qur'an, vol. I, p. 60. CUlm 2. al-Burhn fi al-Qur'an, vol. I, p. 238. 3. Published with different Asrr Tartib al-Qur'an, title edited by cAbd cAt', Ahmad Cairo 1398-1978. He also al-Qdir second edition, Marsid al-. Matlic composed a short treatise on this subject entitled Tansub al-Magtic MS.S112, pp. 114-117. 4. See for instance, KarTm, and al-Qsim, al-Karim wa-Suwarih. fi wa-al-Matlic, Chester Beatty Library, Dublin,

1. al-Jmic

Hijzi,

al-Wahdah al-Mawd_ciyy4fi al-BayanT fi Tartib

al--Icjz

al-Qur'an aly5t_. a1-0ur'n

65

The compilation

and arrangement of verses in their

sras

The order of verses in the different ordained by revelation 1 companions.

sras is agreed to have been to the Prophet himself or his

and was not left

This can be supported by certain Ibn al-Zubayr

pieces of evidence.

CUthmn: "This to verse which is in S-urat said without turning

al-Bagarah Those who die and leave wives behind... them out write it has been abrogated by another verse. (in the Qur'n)? " for I will cUthmn not shift 2

Why then do you (where it is) 0

said "Leave it anything of it

son of my brother from its original

(i. e. the Qur'an)

position.,

The sras used to be revealed on specific

occasions and the

verses came as an answer to a question or inquiry, and Gabriel used 3 to tell the Prophet where to put them. The Prophet is reported to have said "Gabriel
here in this

came to me and commanded. me to put this

XVI, 9) "God commands justice,

verse

srah"(S.

the doing of

good and liberality

to kith

and kin...

" the last verse revealed be

CAbbas is reported Ibn in the Qur'in is (S. II,

to have said that

281) "And fear the day when ye shall Then shall

brought back to God. and none shall

every soul be paid what is earned Then Gabriel said to the

were indeed

be dealt with unjustly".

'n, p. 172, Muir, The Cora

1. Itgn,

vol. I,

p. 37 says there

recognised

sras or chapters.

2. Bukhri, 3. Qrtubi,

vol. VI, p. 46. vol. I, p. 60.

66

Prophet, "Put it

after

verse 280 of al-Bagarah"(S. II).

cUmar is reported to have said "I have not asked the Prophet about anything more than I asked him about. al-Kallah2to that he pointed his finger the extent

to my chest and said to me "Be satisfied

with the verse revealed in summer, which is in the end of surat al-Nis ""'
(S, IV).

A certain

person asked the Prophet which verse he would like

to

bring good to him and his people and was told Bagarah, for it is one of the treasures

"The end of surat al-

of God's mercy from under His

Throne which He gave to His people, and there is no good in this 4 world and the next which it does not include". The Prophet used to teach his companions the Qur'n, and, if he became busy, he used to ask one of-his the Qur'an. learned companions to teach to have said "When the

CUbdah'-b. a1-Smit is reported

Prophet became busy and someone migrated to him he used to ask one of 5 us to teach him the Qur'n. The Prophet also used to send teachers to the far cities places to teach the Qur'an. On one occasion, and

"He sent Mucdh and 6

Abu Musa to Yemenand commanded them to teach the people the Qur'n".

1. al-MabnT, p. 41, Qurtubi,

vol. I, pp. 60-61.

See Qurtubi,

3. Musnad, vol. I, p. 231, Itgan, vol. 1, p. 173. 4. Mishkt al-Masbih (English Trans. ), vol. Il, 5. Tartib al-Musnad, vol. XVIII, p. 9. 6. ibid., p. 8.

. i. e. one who dies without leaving a son or a father. vol. V. pp. 76-78 and vol. VI, pp. 28-29.

p-458-

67

One of the Followers is reported

to have said

The companions who used to teach them the Qur'an said that they used to learn the Qur'an from the Prophet, ten verses, and they used not--to-learn another unit of-ten verses before they understood their meaning and fulfilled their requirments. "l each, . .'
it chal-

However the Qur' n itself

sral, has.:. its own internal:

" .indicates.. -. - that-.

-, arrangement.. (S. XI, ,.: Thus

lenged the Arabs in the Makkan period: "He forged and call it.. " (to your "" Say, "Bring aid)

13) "Or they may say, forged, like unto it, If ye

ye then ten sras

whomsoever ye can, other

than God.

speak the truth.

The challenge of the Qur'n continued in the Madinan period "And if ye are in doubt as to what we have revealed from time to time to our servant, then produce a Sura like thereunto; and call your witnesses or helpers
(if there are any) besides 23). God, if your (doubts) are true, " (S. II,

The Prophet also used to recite companions, which indicates (tawgif). impossible different Furthermore,

sras in the prayers among his revealed order would have been

that they have a fixed points out, it

al-Suyti

for the companions to arrange the verses in an order

from the one they used to hear the Prophet use in his 2 recitation, which is a strong argument for tawgif. a1-Suyti al-Musnad, vol. XVIII, vol. I, p. 174. p. 9.

1. Tartib 2. Itgn,

68

quotes Ibn Hajar a1-CAsgalni, Ibn al-Bgillani, as supporting 1 suras.

Makki b. Abi' Tlib

a1-Qaysi,

Malik b. Anas, al-Bayhagi

and Ibn al-Hassar

him on the succession of verses in the different

The problem of missing verses

Zayd b. Thbit is quoted as saying of the compilation of Abu Bakr,

it "I started looking for the Qur'an and collecting from (what was written on) palm stalks, thin white stones and also from the men who knew it by heart, verse of surat al-Tawbah (repentance) with Abi Khuzaymahal-AnsrT and I did The verse not find it with anybody other than him. is "now hath come unto you an Apostle from amongst it grieves him that ye should perish,.. yourselves: (S. IX, 128-129). 110` '(till the end of Bar'ah) It seems that Abu Khuzaymah-wasthe only one who had kept this
verse in a written form, for 3 there were many Qurr' who had. committed had

till

I found the last

the whole Qur'n

to memory.

For instance,

when Zayd b. Thbit Then they for turn

reached the end of verse God hath turned that understood their not",

127 of surah LX, "... (from the light)

aside:

hearts

they are a people the Prophet

Ubayy b. Kacb informed

him that

had taught him two verses after

(S. IX, 128-129)

that and recited

the verses

vol. I, pp. 172-176. 2. Bukhri, vol. VI, p. 70. The translation _: CAli. taken from Ysuf 1. Itgn,

of the verses

has been

3. Fath al-Bar-ii,

vol. IX, p. 16 and Itgn,

vol. I, p. 101.

69

"Now hath come unto you an Apostle from amongst it grieves him that ye should perish: yourselves: to the believers ardently anxious is he over you: is he most kind and merciful. away, say: "God sufficeth me: He, on Him is my trust, Throne (of Glory) Supreme. ""' But if there they turn is no god but He the lord of the

Ubayy added that this was the last 1. revealed. In another version
"A verse

verse of the Qur'an to be

it

is reported

that Zayd said:

from siarat al-Ahzb was missed by me when we "used to hear Allah's Apostle copied the Qur'an and it. So we searched for peace be upon him reciting it and found it with Khuzaymah b. Thbit al-Ansri (that

23) "Among the believers verse was) (XXXIII, are men who have been true in their covenant with God. " Zayd says: in the Mushaf. ""2 "We then added it to its surah

The same theory which was advanced-with--respect verses of al-Tawbah' can be applied Zayd himself had committed this by him in this account.

to the missing that stated

here, with the addition

verse to memory, as clearly

1. a1-Mashif,

p. 9, Mugaddimatn,

p. 35.

2. Fath al-Br1, vol. IX, p. 11, Bukhri', vol. VI, pp. 479-480 and Mishkt al-Masbih, by vol. Il, p. 470, English Translation James Robson.

70

It has been argued that this

episode of the missing verse of of cUthmn.l

Surat al-Ahzb took place during the second compilation Nevertheless Ibn Kathir has'no hesitation

in asserting-authoritatively occurred is confirmed

that the missing of the verse 23 of S. XXXIII definitely during the first compilation of Abi Bakr, because it

by another version of the same tradition 2 authentic. There is a version narrated

Khuzaymah b,. Thbit Surat al-Tawbah, and came with cUmar

which is regarded as

by Ibn AbT Dwd3 in which

from the end of verses he

these two verses that if they

said

had been three that

would have made them a srah.

Then he suggested

he should

decide

Consequently they were put at the on a surah and annex them to it. 4 This version however is said; not to be authentic, for end of S. IX. it has three problems in its isnd, and the text that (matn) contradicts taught In at his

successive

and sound reports

which state

the Prophet and sras.

companions the Qur'an, addition this version

and the order states that

of verses

Abis Khuzaymah out the two verses it is agreed unanimously in the compilation that

the end of Surat

al-Tawbah, though

he was

not one of the scribes who participated 5 Qur' n. Indeed Ibn Abi Dwud himself

of the

narrates

in the same book,

1. Fath al-Bam, vol. IX, p. 21. 2. Fad'i1 al-Qur'n, p. 15.

3. c. f. Musnad, vol. Ill, pp. 163-164.

4. al-Mashif, p. 30, Ibn Abi Dwud in another version related this event to CUthmn, see p. 31, who. suggested to seal with these two verses the last revealed srab. 5. al-Banns, Bul-ugh al-Amni, vol. XVIII, p. 173. Ahmad Shkir has also munkar this it is the that refuted version on grounds shadhdh in to the Mutawtir. See Musnad, vol. Ill, contradiction pp. 163-164.

71

indeed on the same page, another above, which states compiled the Qur'an, that

version

which contradicts that verse

the

Ubayy b. Kacb reported thought that

when they 127 of S. IX was

the scribes

the end of the surah. me two verses after this

Then he informed them, "The Prophet taught "verily hath come unto you an Apostle... ""1

In support of the latter on the authority last of al-Bar'

hadith, there is a hadith in al-Musnad 66 who is reported to have said "The to the Prophet is Surat Bara'ah (S. IX)". srah was as well known to the Nevertheless 2

surah revealed completely is a fact

Thus it

that the end of this

companions as the beginning and the body of the srah. Ubayy is reported revealed verses. 3

to have said that those two verses were the last It was revealed exactly CAli with this in the year 9 A. H., it and read it

and the Prophet sent in congregation

srah to recite 4 of the Hajj at Makkah. al-Nas'i'

Furthermore,

(303/915) in his Fad'i1 al-. Qur'an reprted of the

the hadith narrated

by Zayd b. Thbit about the compilation

is notable that he did not 5 Ibn Hazm (456/1063) mention the missing of two verses of Surat al--Tawbah.

Qur'n during the time of Abu- Bakr, and it

1. S. IX,

al-Mashif, al-Murshid al-Wajiz, p. 56, Tartib alMusnad, vol. XVIII, p. 173. The author of Bulugh al-Amni, vol. XVIII, pp. 54-55 and pp. 173-174 accepts this version as a sound hadith p. 54.

128-129,

accepted to al-Hakim. 2. Tart-lb al-Musnad, vol. XVIII,

3. ibid.,
4. Tartib

p. 174.

The report

is regarded as sound.
pp. 156-158.

See pp. 174-175 of

Bul5gh al-Amni'.
al-Musnad, vol. XVIII,

5. Fada'i1 al-Qur'an,

p. 63. 72

accepts the validity

verses with

of the hadith of Zayd that he found the two

that this refers only ' to

Khuzaymah, but emphasises form, as it

the written

had been memorised by Zayd himself.

According to al-Qurtubi

they were substantiated by Khuzaymahalone 2 but with the consensus of the companions. Ibn al-Bgillni on the validity of this addition to the hadith form

the other hand refutes completely without

and stated that the Qur'an was recorded in written 3 any exception.

In the light of all the above accounts, the concIusin verses were arranged and put systematically
any single exception.

is that the

in their

order without

The meaning of the term jams al-Qur'an The word jamaca in the phrase"jamaca a1-Qur'5n"has two meanings.

One of these is "to memorise", which occurs in the Qur'an with this 4 calayn jamcah-u wa-qur'nah". The sense in the phrase "Inna expression Jmic al-Qur'an likewise their and its plural Jummcal-Qur'an, are

used to mean a man or people who commit the whole book to CAbd Thus Allah b. cAmr is reported fa-qara'tu bi-hi fi kulli laylah.., to have said "5 meaning,

memories.

"jamactu al-Qur'an

1. Ibn Hazm, a1-Ihkm fi Us1 al-Ahkm, 2. Qurtubi, Tafsir, vol. I, p. 56.

vol. VI,

p. 832.

3. Nukat a1-Intisr,
4. S. LXXV, 17.

p. 331. p. 101.

5. a1-Nas'i,

Fad'i1 al-Qur'an,

73

"I have committed the Qur'an-to

Qur'n having every night... said that " In this

memory and recite

respect Ibn Sirin

the (whole)
is reported the lifetime as

cUthmn

memorised the Qur'n

during

of the Prophet,

CUthmn i. e. "Jamaoa al-"Qur'n

oal oahd Ras1

Allah

sall Allah
The other

C1 alayh wa sallam, yaqulu:

hafizahu".
"to collect and write

meaning of the word jamaca is

down".

We find

jamaca al-Qur'an

in such expressions as "Abu Bakr Awwal man 2 bayn al-lawhayn", meaning that he compiled the this form, as a book(between two boards).

Qur'n in a written

The companions who committed the whole Qur'n to memory were 3 In the course of our study we_h4ve come quite a good number. 4 In addition, the companions across more than thirty of them. who had memorised some parts and sras of the Qur'n were in their 5 hundreds or indeed innumerable. There were many reasons for the companions to memorise the whole Qur'n during the lifetime excellence of the Prophet, for instance, the

of the language of the Qur'an for the Arabs6 and the use of

1. al-Baldhuri, Ansb al-Ashrf, 2. Kitb al-Mashif, p. 5.

3. Macrifat al-Qurra-' al-Kibr,

Part IV, vol. I, p. 489.

Itgn, vol. I, pp. 201-204. pp. 29-39. 4. These are those whom we know by name; we have no precise information about anonymous Qurr', although on one occasion seventy 5 A. H. 5. Itgan, of them are said See Bukhri, vol. I, p. 200. to have been killed, as early as vo1. V, pp. 287-288.

6. Ibn al-Bgillni,

Icjz

al-Qur'an,

pp. 33-50.

74

the Qur'an

for

prayers

and private

and collective

recitations.

'

The Qur'an was also for them a book of sharicah,

and social, business and state affairs.

(Taw),

The Prophet urged them to recite privately, especially

the Qur'an collectively

and

in night prayers during the month of Ramadan, 2 The and to memorise some verses, suras or the whole Qur'an. person who has memorised the Qur'an is highly
position in society, 3 the Arab's memory, as Muir puts it, was possessed and he will

honoured and has a good

rewards in

be rewarded and given

the hereafter.

In addition

of a marvellous tenacity.

Some companions went to the extreme of the whole book in one night, but

of completing the recitation

when the Prophet was informed,

he asked them not to.. seal the Qur'an 5 in less than a week or three days. On the other hand Anas b. M1i. k is reported as having said that

only four persons committed the Qur'an to memory at the time of the 6 Prophet. Although many interpretations of this statement have been offered, the only reasonable one is that he meant amongst his tribe

of Khazraj,

since he was boasting of their achievements compared to 7 the other branch of the Ansr, i. e. Aws. vol. II, pp. 120-139.

1. Sharh al-Sunnah, vol. IV, pp. 19-31 and al-Nas'i, 2. Sharh al-Sunnah, vol. IV, pp. 427-499.
pp. 427-436. 4. The Corn,. p. 38. 5. al-Musnad, vol. X, p, 43 and al-Nas'i, 6. Bukhri, vol. VI, p. 488. Fad'i1 3. ibid.,

al-Qur'an,

pp. 101-103.

7. Nukat al-Intisr,

pp. 70-76, Fath al-Bari,

vol. IX, pp. 46-54.

75

Thus Jummcal-Qur'an and recite it by heart. '

are those who have memorised the Qur'an The words Huffz and Qurr' have exactly

the same meaning.

Shaban2 maintains (villagers) rather

that the Qurr' refer

to Ah1 al-Qur However this hypothesis

than readers of the Qur'an. is clear

seems to be groundless since it standard references being referred urrar to.

from the context of all that it is readers who are source gives

whether late or early

Furthermore no lexicographical from the word qaryah;

as a derivation

the only accepted form

is garawiyyn. However the Prophet used to have scribes who took down the to aid memorisation, 3 quite a good number. revelation and as mentioned above they were

The words sahifah and mushaf and their The word sahifah, a book, as it p1. suhuf and sah'if

origins as a1-Jawhari states, means is

is found in the Qur'an (S. LXXXVII, 18-19) "And this (Revelations) 4

in the book of earliest

the book of Abraham and Moses".

It means the books revealed to them.

1. al-Baghawi in his book Sharh al-Sunnah, vol. IV, p. 428, says: "Kull Shay'in Jamactahu fa-qad qara'tahu".
2. M.A. Shaban, Islamic 3. See pp. 32-34. above. History: A New Interpretation I, pp. 23,50-51.

4. Lisan, vol. IX, p. 186.

76

The word mushaf, mishaf or mashaf, means a (book) containing written said "It written sheets between two covers. is called a1-Azhari is reported to have of

mushaf, because it was made a container ' sheets between two covers".

There is a hadith which proves that the Prophet used the word mushdf in reference support of this cAmr b. al-'As it to the written is related form of the book the Qur'an. cAbd Allah b. of This In

on the authority

that a man came to the Prophet and said to him,

". 2 Indeed in

son of mine reads the mushaf in the day time...

another version a

the Prophet is reported

as having forbidden the enemy take it

travel (and

with

mushaf to the land of the enemy, lest 3 destroy or dishonour it).

Thus the word mushaf was not unknown to the Muslims and there is no need to suppose that they borrowed it death of the Prophet. In fact it or invented it after the

the word was known to the Arabs in a verse of the pre-Islamic ka-khatti poet

even before Islam, and we find Imru' al-Qays: zabrin fi it Atat hijajun

Calayh bacdi fa-asbahat

mashif ruhbn: the writing

became like

some years elapsed since my presence, and 4 of psalms in the mashif of mnks.

1. Lisn al-cArb, vol.. IX, p. 186. 2. Musnad, vol. X, pp. 110-111. 3. Bukha-ri vol. IV, p. 146. , 4. Diwan Imru' al-Qays, p. 88.

77

It is maintained that the word mushaf is of Ethiopian

origin1

and that it was brought back by the Muslims who emigrated to

Ethiopia, and that 2 Ibn Massd suggested this name for the compilation

of Abu Bakr.

However as seen above the word mushaf whether or not of Ethiopian origin was current in Arabic long before this and indeed it in this

seems- strange that the compilation,

Ibn Massd, who was otherwise way.

not involved In short,

should be brought in in this

account cannot be accepted.

It is maintained also that the word

text of the Qur'n

mushaf does not necessarily mean the entire . 3 but can also refer to a portion of it.

However it above it

may be pointed out that in the references the entire text which is referred the entire compilation text to.

mentioned Some

is clearly

personal codices may not have included cUthmanic entire mashif based upon the first

but the the

included

Qur'an without

any exception as seen above.

Theory of naskh The majority of scholars agree on the existence on many points, particularly of naskh in the Qur'an, about the meaning and

though they differ

1. Concluding 2.: Itgan, report 3. Martin Semitic

p46. vol. I, p. 166. al-Suyti states (Mungatic), is interpreted Hinds, "The Siffin vol. XVII, Arbitration pp. 95-96. Studies,

Essay:

that

the Isnd of this Journal of

Agreement"

78

modes of naskh and their

They all

examples,

'
mode of it, instance Naskh al-Hukm wain surahII, verse 240

agree2 on the first which is

Bag' al-Tilwah, being said

found for by verse

to be abrogated

234 of the same surah3

The second mode of naskh discussed is Naskh al-Hukm wa-l-Tilawah.

It is said that some verses For example, taught and parts of verses were eliminated to have said it. from that One

the Qur'an. the Prophet night harf' while

cUmar Ibn is reported

two men a srahtand they used to recite prayers they could

they were offering

not remember a single him what of what

and they came next day to the Prophet The Prophet informed them that

and told

happened.

this

was a part

had been abrogated,

and told

them to forget

about it.

It is also said that surahXXXIII used to be two hundred verses, cUthmn and that when compiled the mashif he could not find anything 5 but what is present today. In another version it is said that this

1. -al-Juwayni,

a1-Burhn. fi Usul al-Fiqh, vol. II, pp. 1293-1300, a1-Ghazzli al-Mustasf, vol.. I, pp. 123-124,. Ibn Ham, al-Ihkm fi Us-ui al'-Ahkm, vol. I, pp. 440-441, PMafti'qal=Ghayti, vol. I, pp. 432-433.

2. Except the Muctazili

scholars who are reported to have objected the theory of Naskh entirely, see Maft b al=-h. ayb, vol . I, p. 435, and a1-Juwayni,, ai-3urhn fi Us&l al-fiqh, vol. II, p. 1312.
p. 263, Mafatih p. 264. al-Ghayb, vo1. I,

3. a1-Ihkm fi Us1 a1-Ahkm, vol. II, `a1-Amidi, -al=Ihk5m p. 435, vol. II,

4. Itgn,

vol. III, p. 74 but the Isnd is weak as is pointed out by al-Ghdmri, Dhawqa1-Halwah,,p. 11.
p. 72, the Isnd is not authentic, see Dhawq al-

5. Itgn, vol. III, Hal wah, p. 12.

79

surah was similar

to srah II.

Moreover Hudhayfah is reported less than a fourth

to of the

have said that what we read of srah His

original. 2

It is related

cUmar that he said, of Ibn

"Nobody should say that he has committed the whole Qur'an to memory, for he does not know what is the There is much of the Qur'n which whole Qur'an. has been eliminated. He should rather say that he has memorised what is found of it. " * Finally, a1-Thawri is reported to have said that he came to fighting

know that some Qurr' among the companions were killed Musaylimah on the day of Yammah, and as a result, 3 Qur'an were lost. The last

some Hurf of the

mode of naskh brought into the discussion

is

Manskh a1-Tilwah dn al-Hukm.

abrogated are still in recitation, judged_to

This means that there are some verses

they are not recitable, they are

but although

be existent

in_practise.

The examples given

as follows.

SomeQurr' were killed

at Bir Macinah and there was This was "Inform

revealed a part of the Qur'an which was eliminated.

our people that we have met our Lord, He is well pleased with us and 4 has satisfied al-Suhayli points out that this sentence us".

1. al-Idh, p. 46, 2. Itgn, vol. Ill, Musannaf of and he considers 4. Itgn, vol. Ill,

Itgn,

p. 72. vol. Ill, * ibid., 75. p. 72. p.

3. Dhawqal-Halwah, pp. 18-19; al-Ghmri

CAbd

attributes
this is

it

to the
rejected,

He adds that al-Razzq. it false and contradictory p. 75.

strongly to the Qur'an.

80

clearly

differs

from the style

l of the Qur'an. report. 2

This stylistic

fact demonstrates the weakness of this

The second example concerns the prohibition

foster-sisters marriage) are referred ... foster to in the verse sisters" (S. IV, "Prohibited 23).

of marriage to
to you (for the

In discussing the fostercA'ishah to case, ten

number of times. of suckling relationship, al-Rzi quotes

necessary a hadith

to establish attributed In this

that

the number was reduced from ten to five.

sucklings

is Manskh al-Ti1a%eh wa-al=Hukm and five

is Mansukh to either number

al-Tilwah d-un al-Hukm since there is no reference in the Qur'an.

This report is narrated cA'ishah by indifferent

versions.

In this
during Qur-'n.

it

is said that the verse of suckling

of the Prophet and he left

used to be recited
it as a part of the

the lifetime 3

Makki refers

is contradicted

to the weakness of this version in that it 4 by the; Qur'n and reason. He also regards this in the matter so that of abrogation the abrogated in that the abrogating

example as strange

passage is not recitable,

passage and the verdict

of abrogation

both stand.

1. al-Rawd al-Unuf, vol. VI, 2. al-Qir't wa-al-Lahajt,

pp. 206-207. p. 81.

3. al-Nawawi, Sahlh Muslim bi: Sharh a1-NawawT, vol,. X, pp. 29-30 4. al-Qays1., al-Idah li-Nshikh al-Qur'an wa-Manskhih, p. 45. 5. ibid., p. 44.

81

After
a1-Suyti

this
argues

he assigns it
that

to the second mode of naskh.

is that the

c'ishah what was meant by

Prophet was near to his death when it

was eliminated, until after

or that the death

some people did not know of the abrogation ' of the Prophet. al-Jasss the abrogation
addition to it

(370/980) rejects took place after

(321/933)

this

version

for it

indicates 2 In

that

the death of the Prophet.

the riwyah

a1-Tahwi 3

considers

to be weak and objects

strongly.

Furthermore, narrating this

al-Nahhs points out that Malik b. Anas, despite rejects it and says that a single suckling verse

hadith,

causes tahrim,

since this

is the implication

of the Qur'anic

already mentioned.

al-Nahhs (338/949) continues that Ahmad b. Hanbal hadith, since they to a hadith

and Abu Thawr were also not in favour of this consider that three sucklings 4 in this connection. In addition, A ishah herself and then it make tahrim,

and refer

al-Nahhs states that if would have reported it

this

version

was authentic

to the committee of scribes,

would have been included states assuredly

in the mashif. "We have without guard it doubt sent down (S. XV, 9).

Also the Qur'an itself the message; and we will

(from corruption)"

1. Itgn,

vol. III,

p. 63.

2. Ahkm al-Qur'n, vol. II, p. 125. 3. Mushkil al-Athr, vol. III, p. 6. 4. al-Nsikh wa-al-Mansukh, p. 11.

82

Hammdahargues that this contradicting. versions.

report

has come to us in many appears as Manskh the verse and l

At one time it

a1-Tilwah. and at other times not, while in one version prescriptions of five

and ten times are revealed in a single the ten sucklings were revealed first

while in another version then the five sucklings

were revealed abrogating

the ten sucklings.

To conclude, the hadith is not authentic

The third Qur'nic verse example of this "al-Shaykhvia-al

and is groundless.
to have been a stone

mode is what is said Shaykhah,

when they fornicate,

them as exemplary punishment from Allah; and Allah is Mighty and 2 cUmar Wise". The verdict of stoning is agreed to be sunnah, as and to have mentioned 3 by the sunnah of the Prophet. Bukhri were reported cAli that stoning is established the penalty

who narrates

of stoning does not mention this and al-CAsgalni intentionally,

addition

of "al-Shaykh wa-1S haykhah"

suggests that Bukhari may have done this because only one Rwi among many has mentioned it, al-CAsgalnT adds that the great the hadith,
discusses

and he could have been mistaken. scholars (A'immah.and Huffz)

have not mentioned and concludes that this

have narrated
4

but they
it in detail by

addition.

al-Tahwi

the stoning

of a married

person

is established

1. al-Qir't wa-al-Lahajt, 2. Itgn, vol. Ill, p. 72.

p. 86.

3. Fath a1-Br1, vol. XII, 4. ibid.. vol. XII,

pp. 117-120, p. 117.

83

the sunnah of the Prophet.

He supports his view by quoting

CA1i

As having said "I have flogged her according to the book of Allah, ' This and stoned her according to the sunnah of the Prophet". dn be best Manskh is to the al-Hukm. of al-Tilwah one example said In addition l-Shaykha, Marwn b. to the riw ah of al-Shaykhway-a.
to have suggested to Zayd b. Thbit that he

al-Hakam is reported

should include
contradictory,

it,

but he refused on the grounds that

"Don't you see that young married

it

was
people are

saying

stoned if_they_fornic_ate?

"-

This would imply that Zayd was left material for inclusion in the

to decide whether to accept or reject Qur'an. compilation

Moreover Marwn is not known to have had any role in the of the Qur'an. al-Ghmri states that this version is

very detestable, simply because it

and that Zayd could not have omitted contradicted

something 4

the stoning of young married people. to have said that when it was

cUmr is reported Moreover

revealed he came to the Prophet and asked him permission to write but he felt that the Prophet was unwilling for it to be written. if

it,

Then CUmarsaid to Zayd b. Thbit "Don't you see that fornicates fornicates and is unmarried, and is married, he is flogged and that if However it

the shaykh

the young man was very

he is stoned? "5

1, Mushkil al-thar,

vol. Ill,

p. 2.

2. al-Qir'at wa-l-Lahajt, 3. Fath al-Bari, vol. XII,

pp. 84-85. p. 143. Shaykh in this means an old man.

4. Dhw 7,al-Halwah,
5. Itgn, vol. III,

p. 17.
context

p. 76.

84

unusual for the Prophet to be unwilling him to be written down, and it

for a verse revealed to

cUmar is hard to understand how l to be revealed from Allah.

yah to could object an which he believe al-Ghamri states Qur'an just

that Allah would have not omitted an Ayah from the He adds that all the 2

because some people objected to it.

these contraditions

support the view that what some call It

yat al-Rajm is not an Ayah at all. The fourth following. be given it,

is at most a hadith.

example of Manskh al-Tilwah dun al-Hukm is the

If the son of Adam were to ask for a wadi of wealth and he would ask for a second one, and if he would ask for a third, he were to ask for and nothing And Allah the faithful

a second and be given it, would fill

the maws of the son of Adam except the dust. Verily

accepts the repentance of the one who repents. religion in the sight of Allah is the straight

path (al-Hanifiyyah), And

which is not polytheism,

not Judaism, and not Christianity. 3 he who does good deeds will not be rejected. al-Suhayli (581/. 4185) states that this allegedQurnic

verse would in any

case be khabar not hukm (i. e. narrative prohibitions, abrogation. 4 etc. ) and therefore

as opposed to commands, to the rules of

not subject

1. Dhawqal-Halwah, pp. 17-18. 2. ibid., p. 18.

3. al-Hakim, Ubayy b. Kacb vol. II, p. 224, Itgn, vol. III, p. 73. is reported to have said that the Prophet read srah XCVIII to him and in it was this addition.

4. al-Rawd al-Unuf,

vol. II,

p. 176.

85

The authentic

riwyah of this

hadith mentions only that the mentioning the addition. '

Prophet read srah XCVIII to Ubayywithout In another version not know if this Ibn CAbbas is reported (addition)

to have said that he did 2 However was from the Qur'an or not.

Ubayy himself that

is reported to have said also that they used to think Surat al-Takthur (S. XCIV) was

it was from the Qur'an until 3 revealed.

to Ubayy was a1-A1si considers that the addition attributed 4 However, Hammdah in not authentic. maintains that, stylistically his view, it and hanifiyyah similar is a haditn because the words yahudiyyah, nasrninyyah

are not found in the Qur'an, while the wording is 5 to the utterances of hadith. Abu Musa is reported

to have said that they used to read 6 a srah, which they thought was similar to one of al-Musabbiht, which they forgot, but that they remembered from it: it will be certified "0 ye who believe,

Fifth,

do not say that which ye do not; and you will be questioned about it

on your necks 7 on the day of judgement".

1. Bukhri,

vol. VI, pp. 256-257.

2. Fath al-Bari, vol. XI, p. 213. 3. ibid., Miskkt al-Masbih, vol. 11,. p. 671. 4. Ruh al-Macani, vol. XXX, p-208-

5. al-Qir't wa-al-Lahajt, p. 80. 6. al-Musabbiht are those sras which begin with tasbih (i. e. S. LXI and S. LXII. 7. Itgn, vol. III, p. 74, Burhn, vol. II, p. 37.

(glorifying)

86

Sixth, recite disbelief replied

cUmar is reported your

to have said for this

that will

they used to be (accounted) "was it so". He

"Do not reject against ' "yes! ". you".

fathers,

Then he said

to Zayd,

cUmar is also reported Seventh, CAwf if b. he did not find at first"

to have asked

cAbd

al-Rahmn as you have

in what was revealed,

"Fight

been fighting replied

for it was not found now.

that it was from the part eliminated Maslamah b. Khlid al-Ansri

Abd al-Rahmn 2 from the Qur'n. to have said

Eighth,

is reported

that there were two verses from the Qur'n which were not recorded,
which were "Those who believed path of Allah, successful them against what delights their with their wealth and suffered and persons, exile and fought for in the

rejoice,

you are

and those who gave them asylum and aided the people with whom Allah is angry.

and defended No person knows

of the eyes are kept hidden for them - as a reward for 3 (good) deeds". It is obvious that these two verses are little from S. VIII,, change 74 and S. XXXII, 17 and

borrowed with joined together,

Ninth,

c'ishah

is reported

to have recited

S. XXXIII,

56 "God

and His Angels send blessings

on the Prophet... " with the addition

vol. III, p. 74. The riwyah is not authentic because there is a break in the transmission, see Dhawqal-Halwah, p. 13, 2. Itgn, vol. III, p. 74. 3. ibid.

1. Itgan,

87

"And those who pray in the first reported to have been a hadith of C'ishah isno Finally, it more than sunnah.

line".

This addition

is

which indicates

that the report

is said that the sras which are sometimes combined as

into one srah known as al-Qunt and sometimes known separately srat al-Khal
However,

c2

and srat al-Hafad,

were eliminated
to this

from the Qur'an.

of

Ibn al-Bgillni

objects

theory

f"lansukh al-Tilwah. kind of abrogation,

impossible to judge

He quotes a group of scholars who object because the reports

the revelation

to this is

are isolated,

and it

of the Qur'an

and its

abrogation

by isolated

reports,

which are not sufficient has studied

evidence.

A and

contemporary researcher concludes that all

the theory of al-Naskh,

these reports

are fabricated,

although he agrees

in general to the Manskh al-Tilwah

wa-al-Hukm,since the elimination and the lifetime of the

took place during the period of revelation 4 Prophet.

1. It n, vol. III, p. 73. The hadith is not authentic as its includes two unknown rwis, Dhawqal-HalSwah, p. 14.
2. Itgn, vol. Ill, p. 75.

Isnd

al-GhmrT states that what is called CUmar. 19. by Dhawq al-Halwah, p. al-Hafad was composed srat 3. Nukat-a1-Intisr, pp. 103-104 and Itgn, vol. III, p. 75. 4. Mustafa Zayd, 'al-Naskh Fl-al=Qur'an a1-Kar. Tm,!.oi.:. I, p. 282=3. Supporting his view, he quotes al-Tabari, Tafsir, by any means that it is not impossible forget some (verses) revealed to him. book Min Qady al-Qur'an, pp. 235-236, vol. Il, p. 480, who states that Allah should make his Prophet cAbd in his al-Karim al-Khatib makes the suggestion' that in to other the final revealed version some verses were transferred but does not quote any references sras rather than being eliminated, to support his view.

88

However it for objecting without 1.

must be pointed out that there are many reasons to both kinds of Manskh a1-Tilwah either with or

the Hukm: All examples given are either not authentic, or or are isolated reports,

contradict each other, in many different versions. 2.

They are not similar to the style of the Qur'an as for instance can be seen from a comparison between the end of (S. II) and (S. III) and the Duc' al-Qunt.

3.

It is an agreed rule among all uslis that the Qur'an is substantiated only by successive reports, and these examples are not successive, and therefore are anomalous reports.

Although there is--general

agreement among both the Shicites of Manskh al-Tilwah, 2

and the Ahl al-Sunnah about the existence some ShiCite scholars

claim that the sunn scholars'

acceptance of

kh al-Tilwah prove that the Qur'an has been the theory of MansU 3 Western scholars have adopted various opinions on the corrupted. subject.
al-Tilwah,

Nldeke accepts the traditional

45 while Burton rejects the entire

accounts of Mansukh
concept as a fabrication.

1. Itgn,

vol. III, p. 77, Mabhith

2. al-Tsi, 3. al-Kh'i,

p. 75, Burhn, vol. Il, p. 36, al-Qira at wa-al-Lahajt, CUlum fi al-Qur'an, p. 266, Dhawq al-Halwah, pp. 19-20. a1-Tibyn fi Tafsi'r al-Quran, vol. I, p. 13. fi al-Qur'an, al-Qummi, p. 201, Tafsir Tayyib al-Msawi al-Jaz'iri, of the Editor, Des Qorns, vol. I, pp. 234-261. p. 238. Tafsir

vol. I, pp. 22-25. 4. Nldeke, 5. Burton,

al-Bayn Introduction Geschichte

The Collection

of the Qur'n,

89

Wansbrough on the other hand in line

with his general approach back in time of the

regards the whole problem as a projection disputes of a later period)

The ShiCite opinions

on the. alteration

of the Qur'n

There are many riwyas in Shicite Qur'an has been altered

sources which claim that the parts, which

by the omission of certain

they claim has been done intentionally, 2 position of the Ahl al-Bayt. Here are some examples:

since they concerned the

Abu cAbd Allah

is reported

to have said of

that the Qur'an as revealed by Gabriel 3 seventeen thousand verses.

to Muhamad consisted

He is also reported to have said that srah XCVIII includes the names of seventy men of Quraysh and the names of their fathers, CAbd Abu Allah again is reported to have directed one of his followers to read the Qur'an as it is now, saying that when the in its complete form. 5 4

; 'im came he should read the original-Qur'an Surat al-Ahzb (S. XXXIII)
to Surat al-Anum (S. VI), sC

is said to have been equal in length

the virtues of the Ahl al-Bayt

and that

had been omitted.

Moreover Abu Abd Allah

is reported

to have said and that 7

Ummatunhiya arb min ummahhas been corrupted, that the Armrah it should be corrected

to be read as A'immatun hiva azk min &'immatikum. .

Studies, vol. II, al-Mu zaffar, p. 197. pp. 631-634, vol. II,

1. Wansbrough, Quranic 2. al-Usl min a1-Kfi, cAbd*al-Husayn b.

Us-U1 al-Kfi, Part

3. a1-Us5l mi. n al-Kfi, 4. ibid.

p. 633. 6. Rha1-Macni, vol. I, 7. ibid. 5. ibid.,

edited V, pp. 178-204.

by

vol, II,

p. 634.

p. 24.

90

Certain Shicite
verses

scholars

also claim that the meaning of certain

distorted, It %an example of which is the In

has been deliberately 4) verse "And verily,

(S. XLIII,

is in the Mother of the Books,

Our Presence, high (in dignity), which means high (in dignity) them to refer

full

of wisdom".,

The word aliyy

as appears in the context, is taken by l CAll b. Abi Tlib. Furthermore, al-Qummi states to of the Qur'n by putting it 2 contains Thus it one harf in

that there has been alteration the place of another and that accordance with the revelation.

that which is not in 'is said that the mushaf

of Ftimah was three times the size of the existing mushaf, and that 3 Furthermore it did not contain a single harf of the latter. 4 it is said that no one has the whole Qur'n except the A'immah. In addition it is claimed that there are two sras missing from the

mushaf concerning the rank of the Ahl al--Bayt called Surat al-Walyah 5 brought They Quranic Surat consist of some verses and al-Nrayn, from different the Shicites sras with some little themselves it addition and alteration. Among and

is said that these reports

were fabricated

T. Tafsir
2. ibid., author,

al-Qummi, vol. I, pp. 28-29.

p. 5. The editor, al-Msawi al-Jaz'iri and gives "0 Apostle! agrees with the cAliyy omission of FT

as an example the alleged Proclaim The (message) which hath been sent after Translation, to thee from thy Lord" (S. V, 70), Ysuf All's p. 264. vol. II, Part V, pp. 199-204.

3. Usl al-Kfi,

4. ibid.,

pp. 178-181. 5. ' iildeke, Geschichte des- Qorans; vol-. LL, pp. 102-103. . . cAshriyya, Introduction Mukhtasar al-Tuhfa al-Ithnay of Muhibb al-Din al-Khatib, p. 31.

91

no original Stylistically,

source there 2

is given

for

them in Shicite

reference

works.

are many errors Moreover CAll

which are proof CUthmn

of their and ruled

lack for for

of authenticity. several several years

came after

and was succeeded by his son al-Hasan They. would have been able in its proper order if

who ruled

months.

to correct there

any errors

or to put everything alteration. cUthmn

had been any

Furthermore and supported

cA1T is reported

to have agreed with

him against

him in the matter of compilation and defended 3 Among the Shicites the rebels. also the majority

deny and reject

entirely

the theory of alteration and their errors, 5

the non-authenticity stylistic the title, differences

of the reports and linguistic

on the grounds of 4 fabrication, the that

and the fact

given as al-Nrayn,

referring

cAli to the Prophet and in the seventh which are said to in the

is known historically century of the hijrah6 be authentic,

to have been invented later There are some reports

though they indicate

that there is alteration as referring to additional

mushaf, but they are interpreted interpretation

added to the text as Tafsir

only and not by any means

1. Tafsi'r Al'al-Rahmn, 2. ibid.

3. al-Kmil, vol. III,

The author's

introduction,

pp. 16-17.

p. 112.

4. al-Tusi, fi Tafsir al-Tibyn al-Qur'an, vol. I, p. 3, Tafsir 'Ala' al-Rahman, pp. 17-18, al-Tabarsi, Majmac al-Bayan fi Tafsir al-Qur'an, vol. I, p. 15 and Nukat al-Intisr, p. 365.

5. Tafsir 1' al-Rahman, pp. 16-17, Darz, Madkhal, p. 40. 6. Darz, Madkhal, p. 40.

92

a part

of the Qur'n.

Indeed the mashif

which exist printed

today in Egypt

among all

Muslims are the same.

The mashif

were accepted and copied in Iran and other places, without

alterations, additions or omissions. and orthography, though

any

They agree in the recitation may differ Before concerning concluding

they

the meanings and Tafsir. this chapter it may be appropriate to mention

briefly
cast

two supposed episodes which have sometimes been used to

of the text of the Qur'an. This problem is end he

doubt upon the trustworthiness The first of these is the story

of the gharniq. 2 In essence,

has been discussed reported as having

by many writers. recited

the Prophet

in Makkah (S. LIII),

and when he came to its

by those who 3 were present at the time, among whomwere some non-Muslims. he was followed

made the sajdah of Tilwah and in this

pp. 18-19. 2. See for example al-Rzi, Maftih al-Ghayb, vol. XXIII, pp. 49-56, clyad, a1-Shif', vol. II, pp. 282-305, Ibn Kathir, Tafsir, vol. III, pp. 229-81,
pp. 36-57, Sayyid Qutb, Fi Zill alcAbd Qur'n, vol. IV, al-Karim al-Khatib, al-Tafsir alQur'ni, Nasb al--Majniq Li-Nasf vol. III, pp. 1061-85, al-Albani, Qissat al-Gharaniq, and A. M. Ahsan., The 'satanic' verses and the Hamdard Islamicus, vol. V, Number I, Spring 1982, orientalism" al-Qasimi, See also Bell and Watt, Intrduction to the Qur'an, Watt, Muhammadat Mecca, pp. 101-109, Lichtenstaedter, "A note on the Gharniq and related Qur'nic problems" Israel Oriental Studies, 5 (1975), pp. 54-61 and Burton, "Those are the high-flying cranes" JSSXV (1970), pp. 246-265. pp. 27-36. pp. 88-89, Tafsir, vol. XII, pp. 2431-36,

1. Tafsir

Al'al-Rahmn,

3. ,BukhSrT, vol. VI, p. 363, and Tirmidhi, 93

vol. III,

p. 58.

A certain Abyssinia having following reports story recited "Tilka

number of the earlier are reported

Muslims who had emigrated returned

to

to have subsequently

to Makkah

heard that

the people of Makkah had embraced Islam after l So far the the Prophet in his Sujd al-Tilwah. but some narrators in which it is said annex to this that report the

are accepted, of al-gharniq (S. LIII, al-gharniq

when the Prophet of the Qur'an la-Turtaj". is to be it the words 2

19-20)

he added in the text wa-inna

al-cul

shafcatahunna

"These are the exalted hoped for", immediately. and that

Ghara-niq whose intercession Gabriel came with a revelation

to abrogate as an

Moreover certain

Mufassirn

quote the story of revelation. being

example of Satan interfering The story earlier

in the process

however is no more than a fiction,

found no in the

than the time of the followers, versions

and not being yet

attributed alone'to

any of its 3

to any one of the. companions,

Prophet,

and hence al-Rzi

Is1am4

asserts

that the story

is invented by

enemies of

The presence of this different

story

in many books of Tafslr

is no under the name

from the presence there of what is introduced

1. Sirat

Ibn Hishm, vol. III,

pp. 330-333.

2. Tabari, Tafsir, vol. XVII, pp. 186-190, third (unedited version).

3. Ibn Kathir, 4. Hafatih vol. Ill, al -hayb, Vol . XXIII, Tafsir,

ed. 1388-1968
vol. II, p. 289.

pp. 229-231 and al-Shif', p. 51.

94

of Isr'iliyyat.
two grounds,

cIyd objects a1-Qdi

the first being that it

to it

and refutes
obscure,

it

on

is groundless,

contradictory

and is not attributed

to anyone among the companions. the infallibility of the Prophet gods, as

Secondly the context. contradicts for it is impossible

that he would wish to praise false

intentionally saying "verily

or otherwise,

because the Prophet is reported

my eyes sleep but my heart does not", on him.

or for Satan

to have any effect in style

He continues that these words differ

and seem alien

to the Qur'an, and that there is no report origins that any of them among the newlyof this story as

from the enemies of Islam of different

used the story against the Qur'an and. that no-one converted Muslims reverted from Islam as a result

happened on the occasion of the Isr'. Thagif had offered

only by looking

In addition

Quraysh and idols

the Prophet that

favour

if

he pleased their

on them with their

they would embrace Islam and which indicates the falsehood

the Prophet of the story

had refused

proposal I

of the gharniq.

According to him if interpretation their

the story were authentic

the best

for al-gharniq

would have been the angels since but when the polytheists idols
points

intercession

could be hoped for,

attributed
al-Rzi

the word gharniq to their

in his refutation of the story

it was abrogated.
out that it

is rejected

by the Qur'an, sunnah and reason. verses of the Qur'an: 1. al-Shif', vol. II, pp. 289-297. 2. ibid., p. 302.

Firstly

he quotes the following

95

a.
"And if the apostle were to invent certainly Our name, We should Any sayings in seize him by his him

hand. Nor could any of you withhold right (S. LXIX, 44-46) (From Our wrath). "

b. "... It is not for me Of my own accord, To change it: I follow Naught but what is revealed Unto me: if I were to disobey my Lord, I should myself fear the Penalty of a Great Day to come." (S. X, 15)

C.

"Nor does he says (aught) Of (his own) Desire. (S. LIII, " him. down It is no less than Inscription to sent d. "And their purpose was to tempt thee away From that in Our which We Had revealed unto thee to substitute (In the case), behold! name something quite different:

3-4)

And have made thee (their friend)! They would certainly had We not Given you thee strength thou wouldst nearly " (S. XVII, 73-74) Have inclined to them a little. e. "... Thus (is it heart thereby, revealed), that We May strengthen thy and We have Rehearsed it to thee in stages gradually.
We teach "

slow well-arranged
f. "By degrees shall

"

(S. XXV, 32)

thee to declare (S. LXXXVII, 6)

(The Message),

so thou shalt Secondly was fabricated reports he reports

not forget.

Ibn Khuzaymah (311/923)

as having

said

that and

it

by Zandigah as having

and composed a book of this stated of it "this story

subject,

al-Bayhaqi

is groundless He also

in its refers

transmission to al-Bukhri

and the narrators

who does not mention

are rejected". l the story.

1. Maftih al-Ghayb, vol. XXIII,

p. 51.
96

Thirdly be attributed

al-Rzi

argues that to praise idols

is kufr which cannot

to the Prophet and that he was not able to pray in the polytheists had left it, since their hatred

the Kasbah until-after for him was too great.

He adds that we would have thought that God in the beginning it, thus is

would have prevented Satan from causin g mischief rather allowing than allowing

him to do so and then correcting of confusion.

the possibility

He concludes that it to the

impossible revelation.

that the Prophet could add or omit anything I

Furthermore what is meant by the word "Yansakhu" in S. XXII, 53 is its linguistic meaning (i. e. Izlah) rather than the term used in 2 Furthermore the word Tamann in this wa-al-Mansukh.

al-Nsikh

context means only hope3 although it may have in Arabic another 4 In fact Ibn Hishm mentions nothing meaning, i. e. to recite. 5 more than the fact that the Muhjirun came back to Makkah. Ibn Kathir it objects to the story of the gharniq and confirms that has been narrated in many different

is not accepted, and although it it is rejected

weak versions

matter how often it

because the weak is. not acceptable no 6 is reported.

vol. XXIII, p. 51. 2. ibid., pp. 52 and 56. 3. al-Rzi, Maftih al-Ghayb, vol. XXIII, vol. XII, pp. 46-47. al-Ghayb,

1. Maftih

p. 51, Tafsir

al-Qsimi,

4. ibid. 5. Sirat Ibn Hishm, vol. Ill, b. Ishq pp. 330-333. However Muhammad is reported as having narrated this episode with the addition of al-Gharniq, see TabarT, Tafsir, vol. XVII, p. 187 (unedited version).
Tafsir, vol. III, pp. 229-231.

6. Ibn Kathir,

97

CAbduh Muhammad points (pl. gharniq)

out that

this

word

hug rnq or as having

harn g been used

is not found in any sound report

by the pre-Islamic their idols.

Arabs in their

poems or speeches as a name for the meanings of the word

In addition

he studies

lexicographically to the idols. I

to conclude that none of them seems to be relevant

As regards the second episode,

it

is maintained that certain in

deceive him to Prophet the and make alterations used scribes of the text of the Qur'an, changing the ending of the verses, and that Prophet saw little point in objecting to this and that he

accepted them on the grounds that it is written

makes no difference whether it CAlim or Alimun samic. 2 The story is attributed samicun b. Abi al-Sarh. who is reported as a result to have

cAbd Allah to reverted write

from Islam and gone back to Makkah and claimed that he used to In another version it is said that when the it down he commented

what-he wanted. S. XXIII,

Prophet recited

12-14 and asked him to write

"Fatabraka allahu it

hsanu a1-khligin".

The Prophet then said "so and said that it 3 had been

has been revealed"

whereupon he reverted

revealed to him as much as to the Prophet. he was ordered to be killed. it However this reliable

On the conquest of Makkah report is groundless since For example

is not mentioned in the earlier

sources..

there is no mention of this Ibn Hishm. The first

in the books of Maghzi and Sirah of mentioning this is on the authority

reference

1. Tafsir

al-Qsimi,

vol. XII,

p. 56.

vol. Il, p. 306; al-Qadi 2. al-Shif', is no more than a narration attributed report is most likely to be rejected. 3. Qurtubi, vol. VII, p. 40.
98

clyd

comments that the report to a non-believer whose

of

Ibn al=Kaibi

(146/763)

and

al-Wagidi

(207/822).

However both

men are accused of being liars

and on the other

hand they are Shicite

which may indicate who was related

that they forged the story against

Ibn Abi al-Sarh

c2 to Uthmn. is attributed CAbd Allah to b. Abi Khatal3 and and 4

The same thing to an ex-Christian reverted

who is also said to have made alterations

to Christianity,

and that his grave cast him up many times. is no more than fiction.
which used to be companions, should the will as . lord when

The story
For it

however is groundless and it

to believe himself that

seems difficult

the Qur'an

memorised by the Prophet certain

and many too of his own personal

of whom used to have their

codices, against

have been altered of the Prophet having corrected

or undergone any change either The Prophet

or by his consent. al-Bar' b. _

is reported

Azib when he changed a single

he read from his memory what he had been taught

to say when going

that he would have permitted 5 Furthermore the ending any change in the text of the Qur'n to sleep and thus. it is impossible verses (al-Fawsil) style of the Qur'an. In no single
while

play an important

role

in the beauty of the

case do the scribes

differ

in writing

any Fsilah
the word

they have been reported

as having

differed

in writing

al-tabt,

to write

it

with final

t'

or h'.

1. a1-Wgidi, Maghzi, vol. II, p. 855. 2. al-ACzami, Kuttab al-Nabiyy, p. 89.

3. Ibn Sayyid a1-Ns, 4. Ibn Abi Dwd, cUyn al-Athar, Kitb al-Mashif, vol. II, p. 3. pp. 175-176 and 315-316.

5. Bukhri,

vol. VIII,

pp. 216-17.
99

In fact Abi al-Sarh revelation Makkah. that

the reliable

CAbd Allah b. sources mention about

that he was a Muslim and one of the scribes of the and-hereverted and fled from Madinah to his people in

As a result

when the Prophet conquered Makkah he ordered should be killed, CUthmn interceded but was accepted. with Even

Ibn Abi al-Sarh

the Prophet to accept his repentance and this if he claimed after

this

leaving
allegation

Islam that he used to make alterations

should not be accepted any more than to and told

in the Qur'n,

in the case of al-Rahhl Ban--uHanifah,

cUnfuwah, b. who was sent on a mission but joined Musaylimah

the people of Musaylimah,

the people that he came with a message that the Prophet agreed to share with Musaylimah and was followed cannot accept these allegations. It seems also very difficult deceived three times respectively
is not stung twice from a single

by some people)

Thus we

to believe

that the Prophet was

given that he said "the believer

hole". 2

In conclusion

we can say that the Qur'an was committed

(tothe

hearts of the companions and was safely during the life the revelation

guarded in the records kept scribes for

of the Prophet who used to have special of the Qur'an.

Abu Bakr compiled these records in a complete mushaf and put them in their
supported custody

in found writing as and chapter of verses orders

and this it

and

by the memories of Huffz cUmar who left and passed to

mushaf was kept in his of his

in the custody

1. Trikh

al-Tabari,

vol. III,

p. 289.

2. Sunan Ibn Mjah, vol. II,

p. 1318 hadith no. 3982-83.

100

daughter because he died before the installation differences arose between the Qurr' cUthmn took

of

cUthmn.

When with of

a decision

mast from the to the rcopy make copies companions consent of Abu Bakr and distributed
the people accordingly. tawtur record generation after

them to the Amsr with a Qri'

The Qur'n was received generation. alteration, reports

to teach
with

and transmitted

Hence our mushaf is a complete addition cannot for or omission. in the of of

of the Qur'an

without

Obscured, matter

weak or fabricated.

be accepted every piece

of the Qur'an concerning

which needs tawatur its text.

information

Although

the abrogation

certain

verses during the lifetime

of the Prophet does not affect claimed examples of.

the trustworthiness Manskh al-Tilwah groundless,

of the Qur'an, all with or without

Hukm studied are shown to be had rniq and the of the Qur'n.

as are also the two episodes of the the fawsil

scribes who are said to have altered

101

3 CHAPTER

CUTHMNIC MASAHIF THE DEVELOPMENT OF

3 CHAPTER

cUTHMNIC THE DEVELOPMENT MASAHIF OF

The mashif and their

Did the mashif discussed

relation

to the ahruf
the seven ahruf differ according to

compiled

CUthmn by include chapter?

in the first

Views on this

the various views on the nature of the seven ahruf. Ibn al-Jazari
the mashif contain

attributes

to a group of scholars
They argue that and that

the view that

the ummah were copied view, and

the seven ahruf. of the ahruf T of Abu Bakr.

cannot abandon anything from the compilation stating that

the mashif this

Ibn Hazm supports

CUthmn did not change anything

in the Qur'an

could not rescind the permission to recite given to the Muslims to facilitate
aim of cUthmn was to unify

the Qur'an in seven ahruf He adds that the

them with mashif

its

reading.

Muslims and to provide and their all this

to correct

the mistakes

of some qurr' a reference for

and to make his mashif Bgillni is reported

personal codices, 2 Muslims. Ibn alview, stating that in what

to have supported

cUthmn had done was to stop people

from reciting

the Qur'an

certain

unauthentic

ways and interpolating

explanatory

material.

1. al-Nashr, vol. 1, p. 31. 2. al-Fisal fl al-Milal wa-al-Nihal,

vol. II,

p. 77.

103

He adds that neither make difficult them.

cUthmn

nor any other Muslim leader could been made easy for about l readings.
the 2

for the Ummah what had previously

Moreover, he says that the people did not differ ahruf but only about isolated
state that CUthmn

famous and authentic

Another mashif al-Tabari

group of scholars one harf, for this,

compiled

in only argues

abandoning stating

the rest it

of the ahruf.

that

was not an obligation but only a

on Muslims to recite permission (rukhsa),

the Qur'an and that

in seven ahruf, CUthmn

when

witnessed

the disputes of the view and

among the Muslims over the Ummahto unify

irq'ah he decided-with 3 al-Tahawi

the consent this

them in one harf.

supports

states that the permission for seven ahruf was due to necessity, it was found difficult illiteracy. for Muslims to change their He adds when their dialect habits

as

bearing in

mind their

became close to

that of the Prophet and when the people who could write cUthmn by to read theQur'n were commanded al-Qurtubi attributes this

increased they 4 in only one harf.

cAbd cUyaynah, Allah b. view to Sufyn b. and most of the

Wahb, al-Tabari, scholars. 5 it

cAbd al-Barr, a1-Tahwi, Ibn

Finally majority

is said,

this

view being attributed

to the vast of

of scholars,

that the mashif contain as much as possible

1. al-Murshid regards it
2. TabarT, 3. Tabari, 4. Mushkil 5. Qurtubi,

al-Wajiz, p. 142 and al-Jacburi adopts this view and the authentic one. See his Kanz al-Macani, f4.
vol. I, vol. I, vol. IV, pp. 42-43. pp. 63-64, pp. 58-59. Mushkil al-Athr, vol. IV, pp. 190-191.

Tafsir Tafsir al-thr, vol.!,

pp. 190-191.

104

the ahruf as can be accommodatedwithin Qur'an, according to the final

mashif include an undefined

the orthography of the I Consequently the revealed version.

number of ahruf, certainly more than one 2 harf but not all seven ahruf. Ibn al-Jazari opts for this view, 3 Al-CAsgalni using the argument of al-TabarT. supports this view that the mashif contain an unspecified number of the seven in which the word

stating ahruf. 'min' omitted

He gives in (S. IX,

an example from the mashif, exists

100),

in the mashif as having

in the mushaf of Makkah while it is 4 Abu Shmah quotes of the other cities. this view, and considers it the sounder

al-Mahdawi

supported

one, attributing Indeed this since indications

it

to the eminent scholars.

5 and acceptable

last

view seems to be the most likely

of more than one harf exist 6 been pointed out by a1-'Asgalni.

in the mashif, as has

Those who agree that the mashif include only one unspecified abrogation this it number of ahruf differ whether this

harf or certain

among themselves as regards their of the Prophet,

took place during the lifetime to the vast majority of

view being attributed

of scholars or whether cUthman all on the grounds seven ahruf,

was later

at the time of the compilation

that it

was not an obligation

on Muslims to-preserve

1. al-Nashr, 2. al-Nashr,
3. ibid.

vol. 1, p. 31, Itgn, vol. I, pp. 31-32.

vol. I., pp. 141-142.

4. Fath al-Bari, vol. IX, p. 30. 5. al-Murshid al-WajTz, pp. 140-142. 6. Fath a1-Bari, vol. IX, p. 30.

105

but rather

a rukhsah (permission)

and that when

cUthmn

witnessed

the dispute among the Muslims concerning girt 1 permission.

However the existence amount of them in the girt of all seven ahruf

he removed this

or some unspecified mean that they

does not necessarily

were written

down in the mashif.

Makki b. Abi T1ib al-Qaysi

states

that "the Qur'an was written

in one harf to minimise the difference 2 (in readings) among Muslims". This is supported by a1-Baghawi who 3 states that this was according to the final revealed version.

Orthography

of the masahif

The mashif contained neither orthography resembling in this, Somescholars diacritics portion

vowels nor diacritic the scripts

points

the Arabic was derived. and

from which it

have maintained that this so that either all

lack of vocalisation

was intentional,

seven ahruf or some

of them could be accommodated. view are al-Dni,

This

Among the scholars who opted for this

c Ibn al-Arabi, 5 Ibn Taymiyya 67

and Ibn al-JazarT.

view would

make it

necessary to assume that vocalisation

and diacritics

were

known to the Arabs when they wrote the mashif. authorities maintain that the Arabic letters

Indeed many

had always possessed

1. Sharh al-Sunnah, vol. IV, pp. 525-526, Sharh al-Zurgani, pp. ll-12 and al-Mutii, C al-Kalimt al-Hisn,

vol. Il,

pp. 113-114.

2. al-Ibanah, p. 33 and Munjid, p. 56. 3. Sharh al-Sunnah, vol. IV, p. 525.

4. al-Muhkam fi' Nagt a1-Mashif,

p. 3.
p. 481.

5. a1-cAwsim min a1-Qawsim, vol. II, 6. FatwN, vo1. XII 100-102 p,. !i .

7. al-Nashr,

vol. I, p. 32.

106

those features

or at least

icjam (dotting).

In support of this, first

we might adduce certain

century A. H. The first

documents which date to the early

one dates from the reign

CUmar in (22/643) of

and in it

i. e. kha', dhl, there appear some letters with dotting, 2 The other is that of al-T'if z5y, shin and nn, which dates in it most letters which

from the reign of Mucwiyah in (58/677), 3 require to be dotted are dotted.

The mashif remained free from any change until necessary to develop their of vocalisation perfectly orthography

it

was felt

by means of the introduction

to help the readers of the Qur'an to read it in the icrib

which had been brought 4 about by non-Arabs who had embraced Islam. and avoid errors
Du i ng . he . ; rei: a. n, of Mucawiyah, Ziyd,

Governor of Basrah, is reported to introduce to introduce mashif. 5 final vocalisation.

to have appointed Abu al-Aswad al-Du'ali He was accordingly into the first scholar

vocalisation

(Naqt al-Icra-b)

the orthography of the

1. Subh al-Acsh, Kashf al-Zunn, mentions

vol. III, vol. I,

p. 151, Mifth p. 712, al-Dni

al-Sacdah,

vol. II,

p. 89, p. 35

in his book al-Muhkam, of

the Pre-Islamic and diacritics.

Aslam b. Khudrah as a pioneer

vocalisation

2. Grohmann, From the World of Arabic papyri, Cairo 113-114. al-Munaj-i: id, Trikh al-Khatt al-cArabi, and al-Jabburi, 3. Early Islamic Asl al-Khatt Inscriptions al-'-Arabi Near Taif

1952, pp. 82 and pp. 37-39,116,126 p. 107. JNES, VII (1948

awwuruh, w in the Hijaz, _ al-CArabi,

Trikh al-Khatt pp. 236-242 and al-Munjjid, 4. al-Muhkam fi Nagt al-Masahif, pp. 3-4 and 18-19. 5. al-Muhkam fi Nagt al-Mashif, pp. 3-4, al-Aghni,

pp. 101-103.

vol. X. 'II, p. 298, Itgan, vol. IV, p. 160, al-Aw'il, vol. 11, pp. 129-130 and al-Anbri, Nuzhat al-Alibb', He adds that the authentic view is pp. 8-li. cAl Abu by b. Abi Tlib. that al-Aswad was appointed

107

Some other was the first

riwyas

state

that l

Csim Yahy b. Yacmur or Nasr b.

to introduce

Nagt.

However, al-Qalgashandi Abu al-Aswad introduced of Abu al-Aswad final vowels (iCrb)

that most of scholars agree that 2 vocalisation, although Naqt al-Icrab states merely of the indication of

al-Du'ali

consisted 3 and tanwin.

The next step in the development

of the mashif

was the

introduction

of diacritic cAbd
(d.

points al-Malik

(Naqt al-Icjam)

This took place

during the reign of

commanded al-Hajjj scholars said

b. Marwn who is said to have

Iraq to appoint certain

95 A. H. ) Governor of the letters. to carry

to distinguish

As a result out the task. for

cAsim is Nasr b. He then was the of the of and

to have been appointed to introduce

the first first step, 4

Naqt al-Icjm

the same reason as for the reading

Naqt al-Icrb, Vocalisation

which was to facilitate and diacritics by colour,

mashif.

were the same, consisting red 'for Naqt al-Icrb

dots which were distinguished

c5 black for Naqt al-Ijam.

1. al-Muhkam, pp. 5-6, al-Dni states that Yahy and Nasr were probably Naqt to the people, and they had been the first who introduced Naqt. Qurtubi, taught by Abu al-Aswad who started vol. I, p. 63. (Itgn, He adds the name of al-Hasan to that of Yahy. vol. IV, it to all of them Abu al-Aswad, Yahya, p. 160) Suyuti attributes to the attribution and al-Hasan adding Nasr, but considering

Abu al-Aswad the most accepted. 2. al-Muhkam, p. 6. 3. Subh al-Acsha, vol. III, 4. al-Muhkam, pp. 18-19.
5. ibid., pp. 19-20 and 22-23. 108

Miftah al-Sa adah, vol. II,

p. 24.

p. 156.

Among the scholars

disapproved mashif, their 1

there were many who disliked

this

idea as they
of the in

of any change or development and because for them it

in the orthography

was easier

to read the mashif of the Qur'an the introduction

form since the actual recitation 2 Indeed for a long time after on the riwyah. original

depends of

and men of letters 3 they used to consider the use of naqt in letters as an insult. The third step in the development of the orthography of the

naqt the idea was so disliked

by the scholars

that

mashif was that of al-Khalil

b. Ahmad (d. 170)786) who introduced for the Icrb. disliked It was not applied what they called

a new system of symbols (harakt)

immediately to the mashif, for the scribes Naqt al-Shicr and were unwilling to use this

new system in place of since they were used

the Nagt al-Icrb to it

of Abi al-Aswad al-Du'ali', 4

and regarded as the way of the salaf.

The harakt symbols of al-Khalil 5

b. Ahmad eventually In addition

dominated into his

and replaced

the Naqt a1-Icrb.

he introduced

the signs new system of orthography 6 Ishmm. The consonantal spelling as the vast majority They argued that of the scholars should

of Hamz, Tashdid, of the Qur'an were firmly

Rawmand

remained unaltered against any change.

the mashif

remain as they have come to us

from the companions, 1. ibid.,

and the orthography

7 is argued to be tawg f.

pp. 10-11 where he mentions the names of some eminent cUmar, like Ibn Mascud, Ibn Qatdah, Ibn Sirin, scholars

b. Anas and Ahmad b. Hanbal. 2. Ibn Taymiyyah, Fatawa, vo1: XI. I, pp. 100-1'01. 3. al-Sli, Adab al-Kuttb, p. 61. 4. al-Muhkam, pp. 22 and 43. 5. Itgn, vo1. IV, p. 162.

Malik

6. al-Muhkam, p. 6.
7. ibid., p. 17 and Igz al-Aclm, Passim.

109

CUbayd, Ab Malik b. Anas, Ahmad b. Hanbal, and al-Bayhagi

reported to have objected to any change in the orthography

are

of the

mashif. states

'

al-Zamakhshari

seems to have supported this

view as he should

that "the orthography of the mashif is sunnah, and it 2 not be changed".

The Islamic day, for Institutions have supported only this

view to the present to the traditional

the masahif

are printed

according

orthography.

Certain scholars

argue however that the orthography of the for people to write Ibn althat

mashif is convention and that is permissible their

mashif in accordance with the new orthography. is reported to have supported this
from the Qur'n is any fixed

Bgillni
there

view, stating

is no evidence that there

or sunnah or consensus or Thus in his view,

analogy,

way of writing.

any orthography which gives the correct reading and is easy to 4 follow is permitted. Ibn Khaldn supports this view and argues that the art of orthography
perfect point when the mashif in keeping

is merely conventional
and that

and was not

is no particular why

were compiled

there there. is

the old orthography not be written

and that

no-reason system. 5

the mashif

should

according

to the-new

1. ibid.,

p. 11, Itgn, vol. IV, pp. 146-147, Mifth al-SaCadah, vol, II, cUlum 225, p. al-Burhn fT al-Qur'n, vol. I, pp. 379-88.
wa-al-Mashif, Rasm al-Mushaf pp. 11-16, p. 12, al-Shingiti,

2. al-Kashshf, vol. III, p. 265. 3. RstfadnT, Trikh al-Qur'an z al-Ad am li-Wujb Ittibo Khulasat pp. 72-78. al-Nuss al-Jaliyyah,

al-Im-m, al-Haddad, Makhlf, CUnwan al-Bayn,

4. Tafsi'r al-MarghT, vol. I, pp. 13-14. 5. al-Muqaddimah, p. 457. 110

Finally, that it

al-cIzz

cAbd b. a1-Salm is reported permitted but is necessary

to have maintained that the

is not only

(wjib)

masahif should be written

according to the new orthography into error) al-Zarkashi

so that opts for

also adopts by be

uneducated people may not fall

this view while adding that

cUthmnic the orthography inheritance. -,, the same reason as that

should

preserved this

and kept as a precious that he, for

al-Marghi given

view stating

al-CIzz

CAbd b. al-Salm preferred

to write

the verses while writing because he says, at the

used to in the

his tafsir
present

according to the new orthography,

time people are more eager for. it 3 time of al-cIzz.

than they

However, according to the general belief

the orthography of the says, this

mashif should not be altered. since, as Ibn al-Jazari orthography accommodates the variant accordance with the revelation al-Dni

readings of the Qur'an in 4 of the Qur'an in seven ahruf. between mashif in preserving

states that the differences certain letters

or omitting preserve all companions.

and words is because of the need to

the ahruf revealed to the Prophet and received by the 5 way of dealing with this problemmay phaps in which

The most practical

be that adopted in certain the words which differ

mashif intended for learners,

in writing

from the contemporary orthography are

1. al-Burhn

fi

CUlm

al-Our'n.

vol. I.

D. 379.

2. ibid.
3. Tafsir al-Marghi, vol. I, 4. al-Nashr, vol. I, p. 12. p. 15.

5. al-Mugnic,

p. 114.

Examples will 111

be forthcoming,

134f.

explained in the margins.

reader, particularly

This system helps the contemporary

while preserving the inherited 2

the learners,

orthography

of the mashif.

Ibn Abi Dwud attributes certain

to al-Hajjj

the introduction

of

consonantal and orthographical

modifications

in eleven

places in the Qur'an. 1. 2.

3.11

According to him they are as follows: the word "Yatasanna", was changed to "Yatasannah" [I Is "Sharic atan"
"Yanshurukum". -

Verse 259, S. II, It 48, S. IV,

22, S. X "Yusayyirukum"

"

c "Shiratan"

was changed to

4.

Verse

45, SXII,

the word "'tikum"

was changed to "'Unabbi'ukum"

5.58,59, the last 6.

the word "Lillah" occurs three times, two of them being changed to be "Allah" was changed to

S. XXIII,

Verse 116, S. XXVI, the word "al-Mukhraji'n" "al -Mari umin" Verse 167, SXXVI, the word "al-Marjumin "al-Mukhrajin"
Verse 32, S. XXXXIII, "Maci shat hum"

7.

was changed to

8.

the word "Mac'ishahum"

was changed to

9.

Verse 15, S. XLCII 7, S. LVII,

the word "Ysin" 11 11 It "Ittaqaw" "Zanin"

was changed to "sin" " 11 it " "Anfaq"

10. Verse

11. Verse 24, S. LXXXI,

It

11 "Danin"3

1. This method was adopted recently in al-Mughaf al-Muyassar, cAbd cls, al-Jalil and Mushaf al-Shurq al-Mufassar. 2. Malik b. Anas is reported to have agreed to write masahif in the standard Nagt al-Mashif, p. 11. learners orthography. See, al-Dni,

by

for

al-Muhkam fi

3. al-Mashif,

pp. 49-50 and 117-118.

112

However this authentic

report

of Ibn Abi Dwd is not regarded as First, the isnd of this riw5 ah

for several reasons.

an unnamed book by his father 1 Second, and two obscure and unacceptable ruwt in the isnd. is not sound since the author cites Ibn Abi Dwd is the only source for this information, bearing in

by his own mind the fact that his scholarship had been discredited 2 Third, al-Hajjj father. would have been opposed by his opponents, 3 in his time or later, if he had made this alleged modification. Fourth, Ibn Ali' Dwd says - on the same page cAbd Allah of (alif) b.

Ziyd that he asked Yazid al-Frisi

to add the letter

twice

in the middle and the end of glu and kn. added two thousand (alifs) to have objected to this, into the mushaf. 4

It is said that he thus al-Hajjj is said

even though no alteration which makes it

in the meaning of that he would

the text would be involved, himself

most unlikely

have made any innovations,

In any case it

is said that

1. al-Mashif, p. 117, al-cAsgalni, Tahdhib al-Tahdhib, vol. VIII, Kitb al-Ducaf' pp. 166-167, and vol. V, pp. 89-115, al-Bukhri, al-Sa hir, p. 76.
2. Tadhkirat 3. See for al-Huffz, vol. Il, pp. 770-772, Tabagt al-Huffz, pp. 75-76

example Tar kh al-Tabar. i,

al-Bidyah wa-al-Nihyah, vol. IX, Khayyt, pt. I, pp. 340-419. 4. al-Mashif, regarded al-Dni, p. 117. the omission The isnd

vol. VI,. Passim, Ibn Kathir, pp. 117-139, and Trikh Khal. fah b. Yazid al-Frisi who was 2. However according to was

includes

as weak, see p. 63 of Chapter of alif after

the ww of plural

consistent, al-Mugnic,

except in a few cases of which he gives examples. pp. 26-27.

113

Ibn Massd read lillh

in three places in S, XXIII,

58-59, while the

in the first people of Iraq read lillh place and Allah in the l other two, while again in the mushaf al-Imam and the mushaf of Basrah Allah occurred on the first
third. 2 Thus we can see that all

two occasions and lillh

of these variants existed

on the
before

the time of a1-Hajjj with the matter. these spellings

and that therefore references

he can have had nothing to do of

In fact

can be given to show that all although it

given by al-Dni

predate l-Hajjj, Finally if al-Hajjj's

is not

necessary to quote them here. correct spellings acknowledged errors

aim was to

in the text we would not expect any of these as in fact they are.

to be preserved in the accepted readings,

Someexamples are accepted in both forms among the Qurr' such as the first example while others are not-as in S. XXVI, 116 and 167 which-are not found However, as regards dotted before

in any source as to be read except in their present forms. the orthography of these words they were not apparently al-Hajjj. Thus their

readings were governed only by riwyah and to al-Hajjj is in fact only the introduction of

what can be attributed c Naqt of al-jam particular

throughout the mashif and not only in these The mushaf continued to be read according to the and dotting was in accordance with this.

examples.

riwyah, and the vocalisation Jefferyregards modification this

supposed consonantal and orthographical new recension of the Qur'an" and maintains

as "an entirely

1. Mugiddimatn, p. 119. 2. Maca a1-Masahif, pp. 117-118.

114

seems to have undergone promulgated by al-Hajjj ' Indeed he exaggerates the more or less extensive alterations". that "this new text role of al-Hajjj claiming that "If as stated in the Kitb al-Mashif2 this is so, our textus to the extent of

receptus is not based on the 3 CUthmn, but b. Yusuf". on that of al-Hajjj recension of However al-Hajjj had done nothing except to sanction the

diacritic

points introduced by scholars whom he had appointed for 4 the purpose. He is also reported to have distributed copies of mashif to the Metropolitan cities, including Egypt, whose it as an

CUthmnic

cAbd Governor, al-cAziz insult

b. Marwa-n,.tookof_fence,.

regarding

to send a mushaf to him, for he felt 5 the work of al-Hajjj. Thus, nothing can be attributed mashif apart from the diacritic certain

that he had no need of

to al-Hajjj

as regards the by

points which were introduced

scholars appointed by al-Hajjaj 6 cAbd al-Malik b. Marwn. The next step after points was the addition beginnings and endings
1. The Textual Society, 2. p. 117. 3. ibid. History

by who himself was commanded

the introduction of titles

of vocalisation and diacritic -----------of sras with an indication of their revelation8

of Middle

and the place of their

of the Qur'an", Journal

and a sign
Eastern

Spring

1947, p. 45.

4. See p. 108 of this chapter. cAbd 5. Ibn al-Hakam, Futh Misr Wa-Akhbruh, pp. 117-118. 6. See p. 108 of this chapter. 7. al-Muhkam, pp. 16-17. 8. Trikh al-Mu$haf al-Sharif, p. 78. 115

consisting
the verses

of three dots at the end of each verse.

were divided into portions

'

Furthermore
and acshr

of akhmas (fives)

(tens)2 and then the mushaf was divided

into thirty

parts

(ajz')

(hizb) and each hizb into four and each juz' into two divisions 3 In addition signs were introduced for all the above arbc . mentioned innovations. colours The signs were introduced manuscript forms. which existed for a long time in different

into the mashif in their

However, these coloured signs, as long as mashif were written the appearance of printed them in the printing were introduced texts, 4

by hand, could not continue with due to the difficulty Moreover, certain of dealing with

press.

additions/signs

in printed

mashif,

for example the signs of the six which were

by

kinds of awgf al-tilwah(pauses)

initiated other by the Egyptian editorial

and sajdt al-tilwa,

committees

and followed

committees

of mashif.

1. ibid., 2. ibid.,

p. 17. pp. 14-15. p. 78.

3. al-Burha-n, vol. I, p. 250, Ta-rikh al-Mushaf al-Sharif,

4. Introduction of the editorial committee

of the Mushaf al-Malik of 1337 A. H., and

annexed to the Khtimah of the first Maca a1-Mashif, pp. 129-130.

edition

5. ibid.,

Trikh al-Mushaf al-Sharif,

pp. 91-94.

116

The calligraphy_of form until

development

the mashif remained unchanged in the kufic 1 A new the late years of the fourth century A. H.
in this

of khatt al-thuluth was the introduction 2 khatt al-naskh is and then naskh whicl 1 eventually dominated field
the most beautiful

considered

one for the mashif, and other kinds si at and shikastah are said not
because the rules while for them are should 3 be

like

rugah, diwni,
for

frisi,

to be suitable that

the mashif, not be vocalised

they should

the mashif errors.

vocalised

to save the reader printed

from

committing

The first but it

mushaf was that

produced

in Venice

in 1530, had it

was not distributed

because the church

authorities

destroyed immediately.

Thus the first

printed

mushaf appeared in

1649 in Hamburg, and another appeared nearly half a century later in 1698 in Padua. of Marracci. This was in two big volumes under the supervision it was published under the supervision of

Fourthly

1. al-Kurdi,

Trikh a1-Qur'n,

p. 160, Kashf a1-Zunu-n, vol. I,

cAIT b. pp. 710-711, HjjT Khalifah points out (p. 711) that AbuMuqlah(d. 328 A. H. ) was the first who introduced al-Khatt alBadic and that he was followed cAli by b. Hila-l who is known
as Ibn al-Bawwb (d. 413 A. H. ) the best calligrapher of his time. There is a copy of a mushaf written by Ibn al-Bawwb which in Dublin. exists today in the Chester Beatty Library 2. al-Kurdi, Trikh al-Qur'an, p. 140.

3. ibid. 4. al-Slih, Mabhith fi cUlum al-Qur'an, p. 99.

117

cUthmn three times, Mawln at St Petersburg and fifthly, and 1839.1 It was printed

in 1787,1790

and 1798 respectively

at Kazan three times in 1803,1819

lithographically

for the first

time in Iran

in Tehran in 1828 and again in Tabriz in 1833.2 Thereafter, under the supervision of Flgel, three editions of

the mushaf appeared in 1834,1842 It was printed for the first

and 1870, at Leipzig. time in India between the years

Makhdm (1280-82/1863-65). under'the supervision of Hfiz Muhammad CAbd al-Hfiz, and Mawlawi Muhammad CAll. Mawlawl Mahbub The first Turkish printed edition of the mushaf appeared in 3 cUthmn. of Hfiz being revised by their Shaykh

1297/1879). This publication The first mushaf printed

was in the calligraphy

in perfect

CUthmanic accordance with the of Shaykh 4 (1308/1886). of the

orthography was that published under the supervision Ridwn b. Muhammadal-"M0hallilati Finally, in Egypt in

the mushaf was printed

under the supervision

Mashyakhat al-Azhar Egypt. first

and the committee appointed by King Fu'd of Mushaf al-Malik Fu'd, and its and re-

This mushaf is called edition

been. (1337/1918). in has It re-edited appeared This edition

published several times since then. unanimously considered the best edition

is said to be 5 of the mushaf.

1. Fendik, - KitRb Iktif' 2. al-S1ih, Mabhith fl 3. Fendik., Kith Iktif'

111-112. al-QanuCbim Huwaiatb pp. , cU1'm a1-Qur'5n, p. 99. 112. HkiwaHatbc, p. al-Cncbim, pp. 91-92.
has but. 100, the author wrongly put ff. it is in fact 1332, see

4. T rikh al-Mushaf al-Sharif,

5. a1-Slib, Mt babith

fi"CU1m ail-Qur`an,

the date as 1342 A. H. (1923) while

Maca al-Mashif,

p. 103. 118

However, all
the reading dominates

the above mentioned editions

were according to
which

cAsim, of Hafs from the Muslim world.

which is the common reading

The edition

of the mushaf according

time in (1349/ to the reading of Warsh From Nfic appeared for the first 1 1930) in Egypt. Various editions of Warsh have been printed in kufic or standard naskh in different Nigeria, Saudi places in Moroco, Tunisia, in Libya. Hafs This and

Algeria,

Arabia and very recently

reading comes in the second place in commonuse after it is the commonreading in North and West Africa

and in some parts

of the Sudan and Egypt. The third most commonreading in some parts of North Africa The first printed is

the reading of Q15n from N fic. to this reading appeared in Tunisia the mushaf was printed al-Dori

mushaf according

(in 1401/1981) then in Libya. for the first time according to

Finally, the reading-of

c from Abu Amr, in the Sudan in (1398/1978). is used

the

This reading is the most commonreading in the Sudan, and it

in some parts of Egypt and Chad. These four mashif

represent

commonreadings used for public However the remaining canonical

purposes in the Islamic world today. readings are known to a considerable of Qir'at

number of readers who have graduated from the Institutes of al-Azhar and of the Sudan and many others.

At the present time new means of recording in the field of Qur'an studies, and al.l canonical

have been introduced

have been recorded orally 1. Maca al-Mashif,. p. 103.

readings of the Qur'an 2 by famous leading Qurr' in Egypt.

2. For more information al-Murattal, Cairo,

about this

project

see al-Sacid,

al-Mushaf

second edition, 119

1978.

We may say in conclusion mashif include included certain ahruf,

of this

cUthmnic chapter that the The ahruf

being more than one.

in the mashif are these which can be accommodated in the

cUthmnic orthography of the mashif which correspond with the final revealed version.
recorded various according readings

As regards the written

to one was only harf

text

it

has been

and permission

to read the other that it is or

in the recitation The mashif

provided

read as it dotted, this

has been taught. having

were not vocalised first

been introduced

in stages,

by Abu alwhen Lahn b. Marwn to remained dominant

Aswad al-Du'ali

who was asked to carry the reign of

out the task cAbd al-Malik

appeared and then during make reading unchanged. readings easier. Printed

The orthography mashif

of the mashif the four

today represent

of Hafs,

Warsh, Ql-un. and al-Dri.

120

CHAPTER4

cUTHMANIC MASHIF AND THE PERSONAL THE CODICES

AND SUCCESSORS OF THE COMPANIONS

CHAPTER 4

CUTHMANIC THE MASAHIF AND THE PERSONAL CODICESOF THE AND SUCCESSORS COMPANIONS

There are quite,; , considerable companions which differ which Qir'at a still

number of Qir't

attributed

to the

cUthman, from the mashif compiled by and al-

to be found in the old books of Tafsir 1 al-Shdhdhah (anomalous readings). readings can be classified

These divergent as follows: 1.

into categories

The problem of addition

and omission of certain

sras

It is related. that Ubayy b. Kaob added to his mushaf two sras of al-Qunt2 and that Ibn Mascud omitted from his mushaf three su-ras, 3 the Ftihah and the Mucawwidhatn, the two final sras. Different views and interpretations of this problem. is have been brought to bear -----------

on the discussion (a)

A group of scholars hold a view that the story 4 untrue and fabricated.

1. See for fi

example Tafsir al-Tabari, fi Shawdhdh al-Qir'at al-Muhtasib Shawdhdh al-Qir't of

al-Kashshf

of Ibn Khlawayh.

of al-Zamakhshari, Ibn Jinni and al-Mukhtasar

2. Mugaddimatn, p. 75 and Itq-an, vol. I, p. 182. 3. Mugaddimatn, p. 75 and Itgn, vol. I., p. 183. 4. See for example Ibn Hazm, al-Fisal. Min al-Milal vol. II, wa-al-Nihal, p. 77, Muqaddimat Kitab al-Mabni, p. 75 and Itgn, vol. I, pp. 220-221.

122

(b)

In another attempf to explain this problem it is said that Ubayy and Ibn Massd were confused, since they in hear Prophet the first to the al-Qunt recite used prayers, particularly daily most important prayers and that Ubayy came to believe that they were Ibn Massd on the other hand is from the Qur'an. said to have thought that the last two sras of the mushaf were not from the Qur'an because he used to see the Prophet recite them as an incantation for al-Hasan l is rejected However this interpretation and al-Husayn. The author by certain scholars on various grounds.
a1-Mabni states that Ubayy's profound knowledge him from being unable of the Qur'an would have protected This to distinguish what is the Qur'an from what is not. of Kitb is supported by the fact that the transmission of Qir'ah from him to the A'immah (leading experts in Qir'ah)does not mention that Ubayy taught 2 Ibn al-Bgillni the Qur'n. them al-Qunt suggests as part of that Ubayy might as a mushaf

in the prayer of al-Witr, five the obligatory sunnahafter

the

have written al-Qunt on the back of-his 3 Duca "as we do on our mashif". Moreover, he studies in a special chapter the stylistic between the differences 4 Qur'an and the sayings of the Prophet. On this basis he that the companions could concludes that it is impossible not distinguish and what is not the 5 Qur'an and that the number of sras was known to them. Indeed we find in support of this view many authorities between the Qur'an

to Ubayy is no more than who confirm that what is attributed 6 ca Duc' and they call it Du al-Qunt.
1. Qurtubi, p. 53 and vol. XX, p. 251. Mugaddimatn, Icjaz al-Qur'an, and Ibn al-Baqillani, p. 291. vol, I, p. 75

2. Mugaddimatin, p. 75. 3. Icjaz al-Quran, pp. 291-292. 4. ibid., pp. 291-297. 5. ibid., p. 292. 6. See for example Mugtil, Tafsir al-Khams Mi'at i al-Akhfash, Maani al-Qur'an, vol. II, p. 551.
123

yah,

p. 5, and

(c)

The third

view held in the discussion of this problem is that attributed to certain scholars which maintains that the reason that Ibn Mascud did not write those sras was because they were memorised by all Muslims, Thus there was no fear that they even the children.

might have been forgotten. of Kitb al-Mabni states,

as the author how could Ibn Massd with

Otherwise,

his wide knowledge not be aware of the most famous, widely known and the easiest suras of the Qur'an. However Ibn al-Anbri this is reported view on the grounds that his mushaf short sras like al-Kawthar al-NasV similar CX) and al-Ikhls in length to. aTMu in his opinion, the Ftihahwhich in all (CXII idhatn? to have rejected Ibn Mascud included ( CVIII) ) which are It is Ibn Mascd in

understandable did not write because it

however that could prayers

is recited

not be forgotten 3 and Rakcals.

- when he This is supported by the answer of Ibn Mascd He was asked why he did not write it in his mushaf.
is reported to have answered "If I wrote it with every srah" meaning written interprets this - that a portion of the during every and that this alt recited preceded by the Ftihah. I would have as Ibn al-Anbri Qur'an is it must be

(d)

The author of Kitb al-Mabni states that it might be that Ibn Mascd did not include them because he wanted 5 from the Prophet. to write only what he heard directly
pp. 96-97, Qurtubi, vol. XX, p. 251. vol. I, p. 53. p. 97. vol. XX, p. 251.

1. Mugaddimatn, 2. Qurtubi, 3. ibid*., 4. ibid. -

5. Mugaddimatn,

124

However this

view seems not to be sound for

the

reason that Ibn Mascd himself is reported to have from said "I have been taught seventy sras directly "' which indicates the mouth of the Prophet-, that he of the suras from other companions. Thus his mushaf contains both the sras he heard from the r ophet and those which he learned from the companions. (e) al-Qurtubi attributes to Yazid b. Har-un the view that learned the rest

Ibn Mascd died before he had completed the memorisation However al-Qurtubi objects to this of all the suras. 2 view, which indeed has no evidence to support it. The alleged exclusion, of these sras from the mushaf does Ibn Mascd of not mean that they were not memorised by him for as is well known they are among the shortest and easiest suras of the Qur'n.
(f) Furthermore riwyas Ibn al-Bgillni reports In addition states that all these

are isol_ated

which should he considers

as reliable.

not be regarded all differences

-attributed (people),

to Ibn Mascd as false and related by ignorant although he does not deny that Ibn Mascd like

any other hfiz might fall into error in certain hurf. He adds that f Ibn Mascu-dhad denied these two sealing sras the companions would have disputed with him and
would have become widely known, since quarrels lesser importance have been reported on matters of much Also, he says, the consensus of the companions to us. that this on the compilation of mushaf cannot these anomalous inventednarrations. be impugned by 3

1. Ibn Hanbal, al-Musnad, vol. V, pp. 258-259 vol. IX, pp. 46-47.

and Fath al-Bari,

2. Qurtubi, vol. I, pp. 53 and 58, and vol. XX, p. 251. 3.1 C jz al-Qur'an, pp. 291-292. 125

Finally referring

there

are quite

a considerable

to the position of these and above all to the story behind their revelation2 recitation of them by the Prophet while at home and travelling3 that Ibn Mascud clearly which indicate was certainly attributed cannot

number of ahdith l the sras,

Thus these narrations aware of them. CAbd Allah b. Mascud to Ubayy b. KaCb and as authentic.

be regarded

2.

The problem of the interpolation of certain

of explanatory material,

material consisting of to the

The interpolation

explanatory

one or more words, into the text

of the Qur'an is attributed

personal codices of some of the companions. this will

(a)

Someexamples of

be quoted and discussed as follows:

Ibn al-Zubayr to'1 The author addition, certainly is reported \' N g`s q. to have added the words after

of the Kitab al-Mabani says that this if it is accepted as authentic, is a(gloss)by Ibn al-Zubayr and his own words, this by to

and that some narrators were confused and incorporated it into the text. He supports stating 1. See for that these

very same words were attributed

example: al-Albani, al-Ahdith al-Sahihah, vol. II, pp. 582-583, Hadi'th no. 891 and p. 249. Hadith no. 645; Sunan Abi Dw-ud, vol. II,

pp. 152-153. 2. Sunan Abi Dwd, vol. Il, pp. 152-153, Lubab al-Nuqul fi Asbb al-Nuzul, al-Suyti, 3. Sunan Abi Dwd, vol. II, p. 152. pp. 82-83, Mugaddimatn, pp. 238-239. p. 227.

4. al-Mashif,

p. 102 and Materials,

126

CUthmanhimself,

which suggests that he recited

them

in his preaching as an explanation only, and not as part of the Qur'an, since otherwise he would have l added them to his own al-Mushaf al-Imm.
(b) cAbbs is reported Ibn CSvj attributed ' to have added the words after 2 (XX, 15). This is also words
C. V-4! 1

to Ubayy b. Kacb with

the further

3 the

The author of Kitab al-Mabni states

addition is regarded as authentic it

that if

is an explanatory

to the text and that certain narrators were confused and incorporated them into the text. Furthermore the isnd of the riwyah to Ubayy is magtuc (interrupted) and the transmission of the Qir'ah addition cAmr from Ubayy to Abu and Ibn Kath-Ir invalidates (c) CAll is reported to have added the words immediately after it. 4 j 5

331 ' (CIII, 1).

The author-of Kitb al-Mabni argues that this attribution cAll is invalid on the ground that the Qir'ah_of to
Abu CAbd al-Rahmn al-Sulami, the transmitter of the CAli Qir'ah from and his close student who also taught al-Hasan and al-Husayn, corresponds to al-Mu*baf al-Imm mention no in it. is there and of this addition. cAlT if Secondly, the attribution to were authentic,

1. Materials

for

the History

of the Text of the Qur'an,

p. 227.

2. ibid. _; _ p. 201,. 3. ibid., p. 146.

4. Mugaddimatn, 5. Materials, p. 102. p. 193.

127

he would have incorporated

it

into

the text

and

would have not abandoned these words, the result of which would have been tot. decrease``the reward of alter This reciter and a meaning wanted by Allah. therefore forgot. suggests Thirdly, that the narrator either lied or we must take:. into account the unanimous agreement of the Muslims on al-Mushaf al-Imam, so that if anyone alleges any single addition it or omission that contradicts is no different from claiming that prayer are fifty, that the consensus the nine

obligatory wives

marrying

is allowed, or that fasting l month of Ramadan is. a duty.

more than the

(d)

Sacd b. AbT Wagqs is reported to have added the two 6 r LJ- words A3 after
' \5 rI (IV, 12). 'is 2 This addition, as tafsir. this tafsir agreed that as a1-Suyti_`-points_out, However, it is correct. 4 to Ubayy b. Kacb that he added the 0-9 19? IfzS CUmar is reported regarded

is unanimously

(e)

It

is attributed

sentence to (XLVIII, this it. after 26). 5

to have objected to reading of Ubayy, and to have asked Zayd to read He read it according to the general reading, which he agreed with Zayd. It is also reported

1. Mugaddimatn, 2. Itgn, 3. ibid. vol. I,

pp. 103-104. p. 216.

4. al-Nashr, vol. I, p. 28. cAl 5. al-Hakim,. a-1. al-Sahihayn, -vol. II, -Mustadrak

pp. 225-226.

128

that to let Kitb

Ubayy defended him read it al-Mabni

his reading accordingly.

and that

cUmar

agreed

The author

of

objects to this report as a strange reconciled-with be the book one which cannot been preserved and received by the Prophet-having In addition Ubayy might have from him. transmitted reported that reading before its abrogation, before the final particularly revealed version. This is supported by the transmission of a Qir'ah CAmr, from Ubayy to Abu JaCfar, Ibn Kathir and Abu who from Ubayy the ways of reading in madd transmitted (prolongation) report this this and shadd (doubling), Furthermore, addition. but did he points not out,

differs from the. Qur'. n stylistically. addition cUmar he_-asks how it could be that Finally, was not aware of this addition since he heard this surah directly from the Prophet on the occasion of Hudaybiyyah?

(f)

It is attributed the word

( S. V 91 that )"3 argues

cAbd Allah b. Mascu-dthat he added to A ? to ('

Discussing this example, al-Ghazzli

from the mushaf these readings differ to the companions. -hey and are to be attributed are not part of the Qur'an, because the Qur'an is not the substantiated except by Tawtur. He considers to Ibn Mascud and regards it as not Mutawtir, and therefore not from the Qur'an. Consequently it should be considered. as his interpretation above reading attributed of the verse and his madhhab. He quotes Abu Hanifah

1. ibid. 2. Mugaddimatn, pp. 91-93. 3. Qurtubi, vol. VI, p. 283.

129

as wjib as having adopted this interpretation (obligation). Although Abu Hanifah did not accept n, he accepted it Qur' this addi ti on_ as__part__of _the_ as an isolated report which in his view was sufficient evidence al -Ghazza- i objects conclude that this as an isolated Nevertheless, practice. to Abu Hani fh`s view and is not even acceptable addition for practice, because it for

report

has not been reported to us as a s. unnah heard from l Among the successors, al-Hasan al-Basri the Prophet. is reported
to al-Suyuti this quotes Ibn al-Anbri is an interpretation

to have added the words

U as having said XIX, . that 71).

addition

of the meaning of the word

of al-Hasan himself but that

it into some narrators made a mistake and incorporated 3 Concerning this general problem of the the text. interpolation Ibn al-Jazari of explanatory material, points the companions may have written in their interpretations readings although they were sure of what they_had_ been taught as the Qur'an. he states that it is not true that the In addition out that the Qur'an text. by Finally of readings of being

companions used to allow_reading meaning as opposed to the literal Abu Hayyn maintains attributed Shicite that

the majority

to Ibn Massd are suspected 5 inventions.

1. al-Mustasf., vol. I, p. 102. 2. Itgn, vol. I, p. 216. 3. ibid. 4. al-Nashr, vol. I, pp. 321-330, Munjid, see Chapter 7. . 5. al=Bahr al-Muhit, vol, I, p. 161. pp. 17-18 and for more discussion

130

3.

A difference

in word order

is attributed to have read

to certain GA1

companions.

For example Abu Bakr is reported

while it

is in the mushaf as. L,Xt

S9

Although certain scholars quoted as an example of one of the seven 2 'ishahthat it by is she heard her father ahruf, reported Abu Bakr in his final it illness 3 reciting this verse in the same way as is that it is

occurs in the mushaf.

Another example of this

attributed

cAbbas to Ibn that he read 4

this srah and

O) (isit found in the asS.cy. while mushaf

However, C Ibn Abbas is reported to have interpreted

read it 4.

in accordance with the mushaf.

A difference

in the word which changes its

and does not change its to Ibn Mas

consonantal outline
i. e. synonyms. read the word

in the orthography For example, it

meaning,

certain

-ud_thathe (S. XXXVI, 29) as this being quoted by 6 scholars as an example of one of the seven ahruf. view this was eventually 7 of certain ahruf. reading no longer allowed

is attributed

However, in their

because of the abrogation

1. al-Nashr, vol. I, pp. 26-27. 2. See Chapter 1, pp. 21-22. 3. Qurtubi, vol. XVII, pp. 12-13. 4. Materials,
5. Qurtubi,

p. 208.

vol. XX, p. 232. 6. Materials, p. 78.

7. See pp. 16-17 and.:2122,. Chapter 1:

131

eAbd Allah b. Masoud is reported to have read the word C-(C1,4) 1 eUmar is also reported to have o-S as
read the word and it is attributed to Ubayy that (LXII, he read _ Jfj _ '9i" 1 19;,, ., 9) as 2

(S. LVII,

13) as

u9j

These examples were quoted by certain

scholars as examples of one 4 of the seven ahruf which were abrogated. 5. A difference
meaning. cAli 29) as is reported to have read the word 5 This was quoted

in the word which changes its

consonantal outline

and its

For example of (S. LVI,

by certain 6

scholars

as an example of one of the seven ahruf

which was abrogated.

In all

of these cases as we have seen in Chapter 3, it

is of

arguable=whether a certain

harf was abrogated during the lifetime

the Prophet or whether the permission to read in this c7 when Uthman issued his mashif.

way was removed

1. Materials, 2. ibid.,
3. ibid.,

p. 111p. 221.
p. 169. 1.

4. See p. 16-17 and 21-22 Chapter 5. Materials, p. 191.

6. See pp-16-17 and 21-22 Chapter 1. 7. pp. 105-106 above.

132

Alternatively,

these synonyms may be quite

fictitious.

Whatever the case the reading was not left the individual,
As regards attributed about their

to<the free choice__of_, --:

but was subject

the additional

to the riwayah.
interpretations , Goldziher text, which were expressed maintaining doubts that it

to the personal being part

codice

of the original

is not known yet were allowed into

whether the text

they are original only

or not and that they l On the same as interpretations. when he mentions that certain as part

page however he contradicts later scholars considered and supports as having

himself these this

additional view, arguing

interpretations that

of the text, were reported additional regard

the companions kind of they did not

permitted

the writing

of this that

interpretation 2

in. the mushaf provided However, text since it the additional of the Qur'an was clearly

them as Qur'n.

interpretations and are not to be stated 3 the condition

are not part confused for using with

of the original the mushaf,

them was only

as tafsir

and not as Qur'n.

cUthmnic However, in ,a comparison between the mashif and all personal codices of the companions it has been found that the three places.

differences

are said to be in one hundred and twenty

In nine places two, three or four personal codices. agree as against cUthmic the mashif, but this is the maximumextent of agreement

MadhahLb 2. ibid. 3. al-Qira't

1"

al-Tafslr Wa'1-Lahajt,

a1-Islmi, p. 185.

p. 21.

133

among them.

On the other hand Ibn Massd alone is reported for one hundred and two out of

to have been the sole reference l the total number. Furthermore it

is argued that the Qur'an contains

over

seventy seven thousand words and that the number of words in. which the personal codices differed 2 In this connection al-Jhiz very small. said that "verily the trustworthiness omission in it there are certain cUthmnic from the mashif is thus is quoted as having

people who cast doubt on or

of the Qur'an and search for an addition the cow t'of However if

without

the Prophet and consensus a poetic

of the companions.

some one had inserted

he would have been notorious verse in the poetry of AbQ.a1-Shamaqmaq among the ruwt, let transmitted night. 3 alone-the book of Allah almighty which is day and

in Tawtur and sound chains-'and is recited

Differences

between the mashif of the amsr cities cUthman to which mashif were sent by are

The metropolitan

1. Mac a1-Mashif, 2. ibid. 3. Mac a1. =Masehif,

p. 147

p. 147.

134

reported addition respect that find

to have differed or omission it is said

in certain letters

ahruf,

as regards

the In this from

of certain

or particles. it differs

of the mushaf of Kufah that ahruf, for example in ,,

of Basrah in five written

(S. XXI, 4) we while in the Basran to

in the Kufic

mushaf Also,

we find have differed (S. II,

the Madinan mushaf is reported in twelve ahruf, 9 for S9

from those of Iraq

example in while in

132) in the M?dinan we find we find the mashif for of Syria and Iraq

the Iraqi

Finally in forty while

are said

to have differed

ahruf,

example in we find

(S. V, 54) we find `' 0 '.. ,

in the latter

However, all

examples are differences

in letters

between the in particles. (Uis

mashif, except for two examples. which. are difference The first one is that of (S. IX, 100 ) where the word

found in the mushaf of Makkah, while it is omitted in the other 2 The second example is that of (S. LVTI, 23) where the mashif.
J1

word although it of letters

is omitted from the masahif of Madinah and Sham 3 The differences exists in the mashif of other cities. can be classified into various categories as follows:

1. Mugaddimatn, pp. 117-121, al-Mugnic, pp. 108-124. 2. al-Mugnic, p. 11 and Fatb al-Bri, vol. IX, p. 30.
3. al-MugniC, p. 115. m

135

1.

Morphological and
in (S. V., 54).

change, in (S. II, g

132)
i

and

) .

2.

Replacementof.

and

; C9

conjunction, 9. i-, . .

in 11

(S. XCI, 15)

also in (S. XL, 26)

G

c`I' 3.

dod

9 cs in (S. V, 53)

Omission of conjunction,
and j to differences

4. `Consonantal 5.

in (S. X, 22) in (S. XXXVI, 35)

and

Omission of pronoun suffixes

and
L 9

6. 7.

Grammatical change in (S. LV, 78) Singular and and dual alternation in(S. XXXXIII, 38)

and

8.

Singular and

and plural

alternation

in (S. X, 33)

07/6

9.

Verbal

change in

(S. XVIII,

93)

V ) c;

L)

and

136

The reason for discussed differences by al-Dni

these

differences that

between the mashif all for when

is

who maintains and authentic and that

of the above mentioned they have been revealed

are correct

and heard from the Prophet mashif and it

cUthmn

compiled these l all

the readings

was not possible he distributed the author

to accommodate all them in the masahif. al-Mabnistudies they are all

in one mushaf, Moreover, linguistically In addition

of Kitb that

examples and sound.

and concludes he states that

correct

the examples studied or mistake, all but that

did not differ they were made and heard from

due to any forgetfulness intentionally the Prophet. 2

to substantiate

ahruf

revealed

In conclusion

we can say that research confirms that the to certain .' companions and their chains and that they The

personal codices attributed followers differ are transmitted

in unauthentic

from each other. and contradict interpolations

cUthmanic the mashif. material

additional

are no more than explanatory

which they used to add to the text of the Qur'n because they were their own personal codices and they were sure of not confusing them text. The accounts attributed cAbd Allah b. Mascd to

with the original

1. a1-Mugnic, p. 123. 2. Mugaddimat5n, pp. 121-133.

137

that he used to omit from his mushaf the first sras, and to Ubayy b. Kacb that he used to write al-Qunt as a srah are absolutely Finally certain groundless.

and the last

two

in his mushaf

CUthmanic the mashif are reported or particles, consisting

to have differed

in

letters

of the addition

or omission

of letters

except in two places where huwa and min are sometimes These accounts are all it authentic in

found and sometimes absent. their transmission

and linguistically

is proved that

in the Arabic

language in which the Qur'an has been revealed all acceptable and fluent Arabic.

these ways are

138

CHAPTER5

THE LANGUAGE OF THE QUR'N

CHAPTER5

THE LANGUAGE OF THE QUR'N In this question variant thorough which will chapter weJoose'to-address ourselves the text to the thorny with its a

of what type of Arabic readings represents.

of the Qur'an

We do not intend

to undertake

grammatical,: and lexicographic-'analysis be well

of the Qur'an, thesis; our

beyond the scope of. the present -.

purpose here is the more modest one of examining provided scholars represents whether Hijzi it by classical in an attempt Qurashi is in Arab scholars to decide

the information of modern of the Qur'an by this term,

and the theories the language

whether

Arabic, 'standard

whatever Arabic'

may be understood or 'poetic Koine'

but reflecting of the standard

features,

or alternatively it contains

a Hijzi

version

language, addition It

or whether to that is

number-_of. fluent

dialects

in

of Quraysh. this will pave the way to a better although understanding

hoped that

of the problem of the seven ahruf, qualification that the available conclusion

we must add the to allow

data are not sufficient on the subject. in which it

more than a'. tentative.. The Qur'an as 'Arabic', dialects refers

to the language reference language.

has been revealed

without

to any particular In support

of the Arabic

one of the various of this there are

considerable ,

number of verses

of which we may quote a few examples:

140

a.

(S. XII, Qur'an

2)

"We have sent that

in order 3)

down as an Arabic ye may learn wisdom. "

it

b.

(S. XLIII, that

"We have made it

ye may be able 3) "

a Qur'an in Arabic to understand and learn wisdom. "

c.

(S. XLI, in detail;

"A book whereof the verses are explained in Arabic Qur'an for people who -A

understand. d.

(S. XXVI, 192-195)

"Verily

this

and mind, mayest admonish in the persp ciaus Arabic e. (S. XXXIX, 28) crookedness against Ibn a1-Anbri in the most eloquent, the Qur'an that says: evil. " states that the Qur'an language "(It is) a Qur'an in order in Arabic

the Lord of the Worlds: with of Faith and Truth to thy heart

is a revelation from it came down the spirit that thou tongue. " without any

(therein)

that

they may guard

(328/939) purest

has been revealed of the Arabs, in Arabic 44) since

and clearest

(S. XLIII,

3) "We have made it (and learn a language)

a Qur'an

ye may be able

to understand (in

wisdom)", other

and (S. XLI,

"Had we sent this

as A Qur'an

than Arabic,

they would have said:

11 Why are not its

verses explained
an Arab? " ""'

in detail?
Say:

What! (a Book) not in Arabic "It is a guide and healing

and (a Messenger) to those who believe.

There is no

reference,
for

however, to any particular

attributed

dialect

in the sunnah, except

a few statements

to certain

companions:

1. Idh al-Waqf wa-al-Ibtid',

vol. I, p. 12,

141

1.

cUthmn is reported appointed

to have commanded the committee

by him to compile the Qur'an, all of whom "If b. Thbit. Zayd Qurashi you disagree except were with Zayd b. Thbit on any point in the Qur'an, then write it in the dialect in their of Quraysh as the Qur'an was He is also reported tongue. "1

revealed

to have made the same statement when the scribes differed as to "3? in writing the word al-Tbt eventually whether to write it with final h' or t';
was written 2 Quraysh. it with t' according to the dialect of

2.

cUmar It is reported of that he wrote to Ibn Mascud that the Qur'an had been revealed in the tongue of Quraysh and that he should teach people accordingly 3 It and not according to the language of Hudhayl. cUmar is elsewhere reported that said that the scribes 4 of the mashif should be only from Quraysh and Thagif.

3.

CAbd Allah scribes

b. Mascd is reported to have preferred 5 of the mashif to be from Mudar.

the

The scholars of the classical

period are almost, unanimous in (lughah) of

what is dialect in

agreeing that the Qur'an has been revealed in the dialect of Quraysh, and this
contemporary scholars.

view is also adopted by the majority

However it is not always clear refer to an actual

meant by the term

(lughah);

does this

khri, 1. B-_u

vol. VI, p. 479, al-Murshid

al-Wjiz,
al-Zinah,

p. 92.
vol. I, p. 141. vol. I, p. 343,

2. Fath al-Br-1, vol. IX, p. 20, Kitb 3. Tdh. al-Wagf wa-al-Ibtid',: vo1. I, Fath al-Bari, vol. IX, p. 27. 4. Abu'; Ubayd, Fada'il al-Muzhir, vo . I, C 5. Abu Ubayd, Fad'il al-Qur'an, p. 211. al-Qur'an,

p. 13, al-Muhtasib,

p. 310, al-Shibi, p. 310.

p. 28 and

142

the full

sense of the term, or perhaps to a Qurashi version of a language, which exhibits

morphology that

standard literary
in the field being claimed is identical

certain

Qurash features
. Is it even Fush

of phonology,

and vocabulary? the classical

as do some scholars with

Arabic

the speech of Quraysh?

The ancient to mean 'lahjah' distinguishes

scholars use the term 'lughah' (dialect)

in different

contexts

cc as Ab_ Amr b. al- Al'. does when he and 'cArabiyyah' while he calls in that the latter what does not agree says about the is

between 'lughah'

what agrees with the majority, 1 In this with them 'lught'. two ways of pronouncing lughatn' lt

connection al-Farr'

(iswah,. or uswah) 'Wa-hum 2 They also used to use the meaning no more than dialects. (tongue) to mean 'lughah' which may be interpreted as

word 'lisn' 'lahjah'

(dialect),

mean 'lughah' 'lughah'

the word 'lahn' to and they used to interpret 3 i. e. 'lahjah'. S1bawayh, however, uses the word and he for example and

to mean an acceptable form of 'carabiyyah' al-Hijz

says: "Lughah Li-Ahl

CArabiyyah. Wa-Hiya J'izah'4

alJayyidah".

"Wa-Hiyg a al -Lu hah al-cArabi yyah al-Qadimah

1. al-Zubaydi,

Tabagt al-Nahwiyyin

Wa'l

Lughawiyyin,

p. 34.

2. al-Farr',

MaCani al-Qur'an,

vol. II,

p. 339.

3. Ibn Abi Dwd, Kitb

a1-Mashif,

p. 32.

4. al-Kitb, vol. II, 5. ibid., p. 424.

p. 416.

143

According to the ruwt, the word 'lught'

and rare forms, and differences and grammar. '

means exceptional
its meaning

in the word as regards

and morphology

Amongmodern Arab scholars is more carefully explained.

philologists

the problem of 'lughah'

and 'lahjah'

tackled and what is meant by both words is that the dominant view among the
of

al-Ghamrwi states
is that

Lughat Quraysh means no more than a dialect 2 Arabic language. a common language which is the existing

in his 'al-Qir't Hammdah using modern linguistic refers

wa-al-Lahajt'3

studies

both terms

methodology.

According to him 'lahjah' the sound of words and phonetics. though minor variations term. in form For the 4

to the way of pronunciation,

This is mainly a question of accent,

of words or of meaning are also encompassed by this purpose of the following discussion we shall

regard the term 'lughah' but not used by the

as meaning a form which is acceptable Arabic, majority. as it exists It is important to realise

that the concept of 'dialect' and that

today was not recognised by early Arab writers dialects

attempts such as that of Rabin5 to reconstruct on painstaking results, We shall work, and are not likely

must be based

to produce more than sketchy

now examine the views of the scholars and then attempt on this question. vol. I, p. 135.

to reach some conclusion

1. al-Rfici, Trikh Adb al-CArab, 2. al-Naqd a1-Tahlili, p. 210. ed., Cairo, 4. ibid., pp. 4-5.
5. Ancient

3.1st

1368-1948.

West Arabian

144

The view that the Qur'an has been revealed in the lughah
(dialect) a. of Quraysh bases itself The first on the following by the Qur'an arguments:

people addressed

Quraysh who used to understand easily In this connection certain the Qur'an. verses are (S. XIV, 4) in favour of Quraysh; quoted and interpreted "We have sent not an apostle except (to each) in the language of his (own) people to make (things) clear to them", also (S. XXVI, 214) "And admonish thy nearest ' kinsmen". b. The Prophet accordingly 2 Qur'n. himself was a Qurashi with and his sayings of the

were those of the language of

correspond

the language

c.

The style of the sayings attributed to the companions and the people of their time belonging to Quraysh is 3 said to have agreed with the language. of the Qur'n. In addition
all that scholars, Quraysh, disputes

d.

it maybe pointed out that the consensus of

Islam and-the agreement among the and Mufassirun is narrators, Muhaddithun,

Arabs after the Qur'n

has been revealed in the dialect of and that despite the quarrels and political among the tribes and the existence of Shucbiyyah there was never

on the part

of Himyar and of the non-Arabs 4 to this. any objection

The reason for the language of the Quraysh having this

position is said to be:

superior

1. Mushkil al-thr, vol. IV, p..185, Itgn, 2. Fi-a1-Adab a1-Jhili, p. 110. 3. ibid. 4. ibid., pp. 110-111.

vol. I, p. 135.

145

a.

In this because of its high quality and fluency. connection the Prophet is reported to have said that "I am the most eloquent of you because I belong 1 to Quraysh and was brought up in Sacd b. Bakr".
The statement is attributed to Qatdah that Quraysh used to choose the best of the Arabs' tongue, so that their and that the accordingly 2 tongue. Also, Quraysh used to the most

tongue became the best of all, Qur'an

has been revealed in Quraysh's is reported to have said that al-Frbi be the best among the Arabs in choosing eloquent

utterances and the easiest in pronunciation in expressing and the best in hearing and the clearest 3 oneself.

in the Arabic language is said to have This superiority been acquired by Quraysh as a result of their communication with other tribes in the course of their conflicts and CUkz The cultural and other markets. gatherings at Arabs used also to visit Makkahfor religious purposes and trade. delegations visit
arbitrate

Ibn Faris states in his al-Shibi that for pilgrimage and other purposes used to Makkahand that they used to ask Quraysh to

between them because of their eloquence and language. Hence Quraysh used the perfection of their to choose the best of other tribe's speech and poems and to their innate tongue. natural 5 of the Arabs. . ability By doing they so and adding to it became the most

add it their

eloquent

cUbayd, 1. Abu Fad'i1 Intisar,

a1-Qur'n,

p. 309, Ibn al-Bgi11 p. 210.

ni, Nukat al-

vol. I, p. 386 and al-Muzhir, 2. Lisan al-cArab, vol. I, p. 588.

3. al-Muzhir, vol. I, p. 211, al-Iqtirah,. p. 22. 4. al-cAsr al-Jhili, p. 133, Fi Ilm al-Lughah al-Crnm, p. 222,
a1-Rfici, 5. a1-Sahibi, Tarikh Adb al-Arab, pp. 33-34. 146 vol. I, pp. 85-90,2nd ed. 1940.

b.

The second reason given for Quraysh having had this is the fact that they were far away from position neighbouring non-Arab states, and this Ibn Khaldun puts it non-Arab influences. holding this protected According - as Quraysh from

to philologists view the acceptability of the dialects

to their vicinity to of the Arabs was in proportion l is quoted by or distance from Quraysh. al-Frbi al-Suyuti as having pointed out that the philologists ignored the Arab tribes who used to live 2 of foreign nations. in the

neighbourhood

c.

Quraysh were immune to pronunciation defects In this to other dialects. which were attributed connection there are many examples of such defects Thirdly to certain tribes of which a few examples attributed Abi ai-CAbbs states in his may be quoted. 'Mjlis Thaclab'3 that Quraysh have a high standard cAncanah in fluency so that they did not have the
of Tamim, Kashkashah of Rabicah, Kaskasah of Hawzin, cAjrafiyyah Tadajjuc of Qys, of Dabbah and Taltalah He only gives examples for of Bahr '.

The first and Taltalah. example (cAncanah) is the CAnna cAbda cAyn Allahi as to say changing of Alif to Q'imun for Anna, while the second (Taltalah) is the pronunciation of the present tense prefixes
c Ti giluna and c Tisma

cAncanah

with
na. 4

c Kasrah as Tilamna,

1. al-Mugaddimah, p. 635. 2. al-Muzhir, vol. I, p. 212, a1-Igtirh,

p. 23. Cairo, Third

cAbd 3. Edited by al-Salam Harlin, Dar al-Macarif, ed. 1969. 4. ibid., vol. I, p. 81.

147

More kinds of pronunciation

dialects is in other sources,

defects were attributed

to various

among them the Fahfahah of Hudhayl which Kalb which

cayn ha' the change of to and the wakm.and wahm of the plural suffix becomes -kum calaykim

means that

-kim when the preceding Wahm is the canhim and

vowel is kasrah. pronunciation baynihim final -i in all to -ij

Thus they say

and bikim.

of -hum as -him in. such contexts cases. cajcajah The

as minhim,

of Qudcah consists for tamimi.

of changing The istint' the changing

as in such words as tamimij Hudhayl, al-Azd,

of Sacd b. Bakr,

Qays and the ansr is

cc of an to nun in the word anti Yemen is the pronunciation

for ats.

Watm in

the language of for al-nas. for

of sin as ta'

for example al-nat

The 1akhlakhniyyah of Shihr and Omanis saying masha allah msh'a allah; definite article

the tumtumniyyah of_Himyar is the use of the

instead haw'u for tba. of e. g. am -am -al, l tba al-haw'u. Someof these features still exist in certain In this connection the kashkashah (i. e. the pron-ik as -ish) may be mentioned as in 2 is still in use, and the in use in Hshid, There is a hadith im-siymu fi im-safar". 3

parts of Arabia.
unciation Sancti

of the fem. suffix parts

and some other

of Yemen it

tumtumnnyyah is also

referred

to as being still parts of Yemen.

Arhab, Khawln and some other quoted as using

i. "Laysa e. min am-birri -am

1. al-MMuzhir, vol. I, pp. 221-223.

2. Lahajt 3. ibid., al-Yaman Qadiman Wa-Hadithan, p. 20. pp. 47-48.

148

The factors acquiring

which assisted features

the language are said

of Quraysh in

these superior

to be the following:

1.

The religious

factor

in that the Arabs used to make the pilgrimage

to Makkahwhere Quraysh were the servants of the house and the pilgrims and had the custody of the Kacbah'. Arab tribes. So Quraysh were 1
to

favoured and respected among all

2.

Quraysh were tradesmen and merchants places in Arabia, to Syria

who used to travel

different the south.

in the north

and to Yemen in centre in Arabia. of security (covering)

Makkah itself this

used to be the commercial in sura CVI; by the Quraysh. 2

The Qur'an mentions and safeguard journeys

"For the covenants Their covenant

(enjoyed)

by winter

and summer.,

3.

The subsequent acquisition

authority

by Quraysh of political power and 3 Abu Bakr is reported to have among other Arab tribes. words: "The Arabs only follow

addressed the ansr in the following Quraysh. "4

The richness prestige Qurashi literay and purity

of the QurashT language

and the political to have lead to

of Quraysh are argued by some modern scholars Arabic becoming accepted throughout at an early 5 Arabia.

date as the standard

language

1. al-Shibi, p. 33, al-Rafici, 2nd ed. 1940. 2. Wafi, 3. ibid. 4. al-Bay 5. Wfi, n w-a1 Tabyin, Figh al-Lughah, Figh al-Lughah,

Trikh

Adb al-Arab, al-Jahili,

vol. I,

p. 85,

p. 109, FT al-Adab vol. IV, p. 10. pp. 109-110.

pp. 111-112.

149

This victory
considerable culture fifty for years

of QurashT Arabic supposedly took place a

Islam so that it was the language of

time before all

Arabs more than a century or one hundred and 1 before the hijrah, (i. e. from about 500 A. D. ). to the Arabs irrespective of

Hence the Qur'an was understandable 2 their different tribes.

al-Rfici

asserts

that the Arabic language has developed and development in fluency. tribe, then its In its development Quraysh final and most

passed through three stages in its first stage it

was developed by a single the tribes collectively,

was taken up by all

and finally to its

alone are to be credited important this

with having brought it

stage of development. because of their living

He argues that Quraysh acquired in the vicinity of the kacbah

position

and meeting pilgrims, and select that it

as a result

of which they used to hear others al-Rfici finally concludes a

the best of other tongues. that this

was almost miraculous

hundred or one hundred and fifty

However, certain scholars

development started 3 years before the hijrah.

to the view that

object

the Qur'an

has been revealed only in the lughah of Quraysh on the ground that there are many evidences showing features
in the Qur'an. For instance certain

of various other dialects

companions among Quraysh are

1. Trikh

db a1-cArab,

vol. I,

p. 86.

2. Hasan CAwn, Dirast

3. Trikh Adb al-cArab

F -al-Lughah wa-al-Nahw, p. 58.

Cairo, vol. I, pp. 79-86 and 89-90.

150

reported

not to have known the exact cAbbas is b. reported

meaning of some Quranic to have said: in) ftir "I

words.

cAbd Thus Allah

used not to until an to I

know the meaning of

(the word ftir

al-samwt

met two bedouin quarreling fatartuh, I began it that

about a well. it). "I "'

One of them said It is also

(or started he said,

attributed

cAbbs himself Ibn

used not to know the meaning of

al-fatth

until

I heard the daughter of Dhu Yazin saying to an (come to arbitration with me) then

opponent of herb halumma ftihni I knew it. "2 Abu Bakr and CUmarboth

are reported

not to have known the meaning In this

of the word abb in (S. LXXX, 31) (wa-fkihatan. wa-abban)3

connection reference may be made to a number of books and treatises composed by early scholars among which are. Kitb al-Lught FT-al-Qur'an,

being the version of Ibn Hasnu-non the authority

4 cAbbs, of Ibn

and t4 Warad F -a1-Qurn Min Lught al-Qab'il 5 Sallam. In addition al-Nadim states that al-Farr',

CUbayd by Abu al-Qsim b. Abu Zayd, al-

CAdi, AsmaC1, al-Haytham b. Muhammad b. Yahy al-Qatici and 6 Ibn Durayd, composed books on Lught a1-Qur'n. al-Daw-udi in his Tabagt al-Mufassirin7 b. Yazid al-BasrT has a mentions that Muhammad

1. Abu CUbayd, Fad'il

al-Qur'an,

p. 314,

Itgn,

vol. II,

p. 4.

2. al-Mubarrid,
3. Itgan, vol. II,

a1-Fdi1,
p. 4-

pp. 113-114, Itgn,

vol. II,

p. 5.

4. Edited by Salh al-Din al-Munajjid, 5. Published with Tafsir al-Jallayn, 6. al-Fihrist, p. 38. cAlT cUmar, 7. Edited by Ist Muhammad

2nd ed., Beirut. Cairo, 1342 A. H. ed., Cairo, 1392-1972,2 vols.

151

book on Lugt al-Zarkashi

al-Suyuti's there

al-Quran. and al-Suyuti,

chapter is

This subject

has been treated

by 2

each of whomdevotes a chapter to it.

based on the work of Abu CUbayd.

Furthermore

are many more examples showing the existence belonging to other. dialects al-BarghTth, al-Ladhin Minhum". in the Qur'an for example in

of grammatical such as what is (S. XXI, 3)

features called

Lughat Akaluni al-Najw

"Wa-Asarru

cAmu "Thumma (S. Zalamu" and V, 71) This ancient semitic feature is found in of it. the 3

Wa-SammKathirun

the language of other Ibn al-Bgillni revelation it

Arab tribes,

but Quraysh was free of CUthman

interprets

the statement in the dialect

about

of the Qur'an dialect of other (S. XLIII, Arabs.

of Quraysh as meaning that on the grounds and that the

was in this features verse to all

in the main, dialects exist

but not entirely, in the Qur'an a Qur'an that

that

Quranic refers that

3) "We have made it In addition he states

in Arabic"

whoever maintains dialect should people

the Qur'an evidence

has been revealed for that.

in any particular if this

provide

He argues

were so other

would have said that it

should be the tongue of Hshim, since they 4 are the nearest kinsmen of the Prophet. He quotes the statement attributed to the Prophet, "I am the

most eloquent of you because I belong to Quraysh and was brought up

1. ibid.,

vol. II,

p. 267.

2. al-Burhn fi-cUlm pp. 89-120.

al-Qurn,

vol. 1, pp. 291-296, Itgn,

vol. II,
Ist ed.,

CAbd 3. Ramadan al-Tawwb, Cairo, 1971, pp. 81-82. 4. Nukat al-Intisr li-Nagl

Fusi Min Fiqh al-cArabiyyah, al-Qur'an, pp. 385-386,

152

in Sacd b. Bakr", Qur'an Qur'an

and comments that

that

does not mean that

the

has been revealed could be revealed

in the language of Quraysh, according

because the language

to the most eloquent

of the Arabs and according is lesser in eloquence,

to the language of those whose language all varieties that of Arabic used in the of the tribes

since

Qur'an Qur'an

are eloquent. belongs

He accepts

most of the language that of the different

to Quraysh but states before

who recited

the Qur'an

the Prophet

the Banu Tamim were the

most fluent

and clearest

of all.

This statement of Ibn al-Bgillni of

also asserts that the Prophet accepted the lughah i. e. dialect

Tamim and that he used to read the Qur'an in the language of Tamim, 1 Khuzcah and others. CAbd Ibn al-Barr dialects supports this exist in all view, pointing Qir't out that the

of other tribes

as the retention quotes certain

of the Qur'in, such 2 Abu Shmah of hamz while. Quraysh omits it.

scholars as having said that the Qur'n has been

revealed not only in the tongue of Quraysh but in that of those of their neighbours who were fluent urn speakers, while the Arabs were accustomed dialects. all Arab dialects 3

allowed to read the

according to their

He elsewhere states that the Qur'n includes because its to read it revelation was for them all different

and that they were permitted dialects, thus the reading of

according to their

1. Nukat al-Intisr, 2. al-Burh5n, vol. I, Fad'i1 al-Qur'an,

pp. 386-387. p. 284, Fatb al-Bari, vol. IX, p. 27, Itgn, vol. II, p. 103. p. 22, Ibn Kathir,

3. Fath al-Br-ii,

vol. IX, p. 27, al-Murshid 153

al-Wajiz,

p. 95.

Qur'an differed. these different lught, mashif.

He adds that when the mashif were established readings were abandoned except for those whose corresponded with the orthography of the

i. e. dialects, 1

According to Ibn Malik

the dialect of Hijz, except

the
for

Qur'an has been revealed in

which are in

a few features

accordance with the practice for example the following:

of Tamim, such as idghm (assimilation), (S. LIX, 4,4) "wa-man yushgqi A1lah" 217)

for Qurashi yushgiq which was not read thus by anyone and (S. II, Na-man yartadda minkum" for Qurashi yartadid. This assimilation rarely, while the Hijazi is originally practice a Tamimi feature of separating

and only occurs

the consonants occurs (S. II,

31), 13),

more frequently
"wa-al-yumlil" (S. LXXI, 12), (S. IX, 63),

in the Qur'an, e. g. "yartadid'

(S. II, 282), "yuhbibkum" (S. III,

217),
"yumdidkum" "yuhdid"

"yushgiq" "Fa-al-yumdid"

(S. IV,

115) and (S. VIII, 15), "Wa-Ahlul"

(S. XXII,

(XX, 27)

"ishdud"

(S. XX, 31) "yahlil" practice

(S. XX, 81).

The Nijzi

of separating

by Sibawayh as the best ancient Arabic.

the consonants is considered 3

1. Ibrz al-Macani,
2. a1-Burhn, 3. al-Kitb, vol. II,

p. 487.
Itgn, vol. I, p. 103. p. 424.

vol. 1, pp. 285-286,

154

Moreover it Il1 Ittibc

is agreed unanimously (S. IV, 157) with

among all fath

qurr'

to read is in

al-Zanni with

because this

accordance

the Hija-zi

tongue in which they use fath

in this

type of exception1

[as opposed to Tamim who use damm].

Sibawayh studied this book entitled

type of exception

in the section

of his

Hdh bbun yukhtru fl-hi

al-nasbu Ii-anna

al-khira

laysa min nawo al-'awwal to Tamim who use damm. Likewise we find

pia-huwa Lughatu ahl al-hijz

as opposed

"t1 hadh basharan" (S. XII,

although nobody recited

31)3 as opposed to
this passage in

Tamimi "i1 hdh basharun"

the latter

manner, according to Sibawayh, except among those who were 4 He, however, opts for not aware of how it was in the mushaf. corresponds with

the M Tamimiyyah in general on the grounds that it 5 analogy. Ibn Jinni but the Hijz'i (392/I 001), states is more in use.

that m in Tamim usage is more analogical, He prefers the Hijzi because it language. various (S. II, 265) 6 is

in has been this in Qur'an the revealed and more use In addition dialects the readings of the Qur'n represent

among them Hija-z'11and Tamimi, as "bi-rabwatin"

with fath according to Tamimi practice,

being the reading of

1. ibid.
2. al-Kitb, vol. I, pp. 363-365. 3. a1-Burhn, vol. I, p. 286, Itgn, 4. a1-Kitb, vol. I, p. 28. vol. I., p. 103.

5. ibid. 6. al-Khas'is, vol. I, p. 125.

155

CAsim, Cmir Ibn while and to Quraysh, Ibn Jinni fluent

"bi-rubwatin" of the rest of (S. VII

with

damm is attributed 1

being the reading the reading

of the ten qurr'.

regards

57) Nushuran as more , while

because it

is the language is Nushran. 2

of the people of Hijz,

the Tamimi version

The Hijzi

Nushuran is the reading of Nfic,

Ibn Kathir,
only of

CAmr, Abu Abu- Jacfar of %ir. Ibn 3

and Yacq-ub and the Tamimi is the reading argues that the statement

cAbd Ibn al-Barr

cUmar to Ibn Mascd4 indicates mean that that there since he forbade it is

merely

his own preference He points

and does not out

Ibn Mascd's

reading.

permitted

to read the Qur'n from within

in seven ahruf the seven ahruf. cairn to place of and 5

is no objection

to choosing that

Ibn Jinni and vice articulation. it

comments on this versa

the Arabs change h' similarity catt for in their hatt

because of their He concludes that

is permitted

is not wrong but that the preference is for hatt because it is 6 Hammudahsupports this view, giving reference to more in use. certain sound readings attributed to Hudhayl- which were accepted of Hamzah and al-Kis'i in

among the Qurr',

such as the reading

1. Hujjat

al - Qir't,
vol. I,

p. 146, al-Muhadhdhab Fi-al-Qir't

p. 255.

al-'Ashy,

vol. I, p. 104.
2. al-Muhtasib,

3. al-Muhadhdhab fi-al-Qir't 4. See p. 142 above. 5. Fath al-Bari, 6. al-Muhtasib, vol. IX, p. 27. vol. I, p. 343.

al-cAshr,

vol. 1, p. 241.

156

which they read (S. III, This interpretation in seven ahruf 1 above.

11) "fa-li-immihi" to the question

instead

of- ""f=fii=wnmihi". of the in

leads

of the revelation in some detail

Qur'an Chapter

which has been discussed

Among the interpretations

of the term ahruf

mentioned there is that they refer However scholars who support this their certain Mudar. 2 identification scholars all

to certain interpretation involved..

dialects

of the Arabs. in

have differed According to in the tongue of

of the dialects

seven ahruf are included to certain

CUbayd Abu attributes

nnamedr'scholars the view

Kinnah, are thoseofQuraysh, 3 cAbbas Asad, Hudhayl, Tamim, Dabbah and Qays.. Ibn is reported by some scholars to have identified these seven as Kacb of Quraysh, i. e.

that these seven Mudari dialects

Kacb b. Lu'ayy and Kacb of Khuzcah, i. e. Kacb b. cAmr of Khuzcah. According to Ibn cAbbas branches of Quraysh and of Khuzcah were 4 neighbours.
However, al-Kalbi ahruf are seven dialects, attributes five cAbbas to Ibn the view that of them belonging the

to the Acj-az of Jusham b. Bakr,

Hawzin.

CUbayd Abu identifies and Thagif.

them as Sacd b. Bakr, He adds that

Nasr b. Mucwiyah

they were called with Suf1 Tamim

cUlya Hawzin (Upper Hawazin) who were considered

1. al-Qir't
2. Ibn Kathir,

Wa-'1-lahajt,
Fada'il

p. 27.
p. 22, Fath al-Bari, vol. IX, p. 27.

al-Qur'an,

3. al-Murshid al-Wajiz, p. 101. c 4. Abu Ubayd, Fadil al-Qur'an,

p. 308, al-Tabarl,

Tafsir,

vol. T, p. 66,

al-Murshid

al-Wajiz,

p. 93.

157

(Lower Tamim), according

i. e. Ban-u-Drim the most fluent .1C

of the Arabs Abu Ubayd

c to Amr b. a1-CAla

It may be noted that

only identifies of Hawzin.

most fluent

four of the five

dialects

belonging to the Ac z

cc However, according to Abu Ubayd Sad b. Bakr is the

of all Arabs, for the saying is attributed to the Prophet

"I am the most fluent of Arabs because I am Qurashi and brought up in 2 cd Abu Sh to certain unnamed scholars Sa b. Bakr". mah attributes the view that five remaining two to all of the seven dialects the Arabs. belong to Hawzin and the view it is

In support of this

argued that the Prophet was brought up in Hawazin and lived with 3 CUbayd is reported to Hudhayl. According to another version Abu them as Quraysh, Hudhayl, Thagif, Hawzin, Kinnah, 4 Tamim and Yemen. This view apparently widens the seven ahruf to include nearly all the Arab dialects. attribute to certain unnamed scholars have identified

Abu Shmahand Ibn al-Jazari

the view that they are Sacd, Thagif,

Kinnah, Hudhayl and Quraysh,

and that the remaining two are divided among the tongues of all the 5 Arabs. According to Abu Htim al-SijistnT they are Quraysh, Hudhayl, TamTm,al-Azd, cc6 Rabi ah, Hawzin and Sad b. Bakr.

CUbayd, 1. Abu Fad5'i1

al-Qur'an,

p. 309.

2. ibid.,

al-Muzhir,

3. al-Murshid 180. I, 4. ibid., 24, 99-100, I, Manhil, vol. p. pp. al-Nashr, vol. p. 5. al-Murshid al-Wajiz, p. 100, al-Nashr, vol. I, p. 24. 6. al-Murshid a1-Wajiz, p. 94, Itgn, vol. I, p. 135.

vol. I, p. 210. al-Wajiz, p. 96.

158

According to al-Tabari some dialects

the language of the Qur'an

represents tongues

of the Arabs and not all ' and languages were more than seven. CAli and Abu al-Ahwzi,
tongue of Quraysh,

of them because their

According to Ibn Qutaybah the

2

all

seven ahruf are included within

was exclusively

in which the Qur'an

revealed.

Amongthose who accepted the existence

Qur'an, speakers states views differed of the Arabic concerning language

of other dialects

in the

the most eloquent among all the Arabs.

of the best al-Mubarrid

that

every Arab whose language to his people (tribe)

has not been changed is fluent the meaning of the statement they are more similar in

according Bang fuln

and that is that

afsahu min bani fuln

their

language to the language of the Qur'an, and the language of the languages

Quraysh, although the Qur'an has been revealed in all 3 of the Arabs. cAmr Abu b. al-cAla' is quoted in different

versions

as

mentioning the most eloquent of Arabs as Upper Hawzin and Lower 4 Tamim or Upper Hawzin and Upper Tamim or Upper Hawzin and Lower 5 CUbayd, Qays or Upper Hawzin and Lower Quraysh. According to Abu

however, Sacd b. Bakr is the most fluent

of all

Arabs, because of

vol. I, pp. 46-47. 2. Itgn, vol. I, p. 135. 3. al-Fdi1, p. 113. Tafsir, CUbayd, 4. Ab Fad'i1a1-Qur'n, 5. al-Fdi1, p. 113. p. 309 and al-Fdi1, p. 113.

1. Tabari,

159

the statement

attributed

to the Prophet

discussed

above.

Quraysh was regarded as the most eloquent of all according to Ibn Frisl, al-Frbi followed 3 Khaldn and al-Rfic4 i. Ibn al-Bgillni

the Arabs 2 Ibn by al-Suyti, as mentioned opts

for Quraysh as being the most eloquent of the Arabs, while

mentioning al-Mubarrid considers the fluency and clearness of the language of Tamim.

in his a1-Kmi1 on the authority Jarm the most fluent of all

of al-AsmaC1, 5 Arabs. Other sources

refer

to many other tribes 6 eloquent. The most fluent according to al-Frbi,

such as Hudhayl and Thagif as being the most

of all

the Arabs after

Quraysh, however,

are Qays, Tamim and Asad, then Hudhayl and al-Rfi'i some parts of Kinnah and Tayyi: asserts that the the Arabs are Quraysh, and after them

most eloquent of all

immediately are Sacd b. Bakr, Jusham b. Bakr, Nasr b. Mucwiyah and Thagif,
Kinnnah,

then after

them in fluency are Khuzcah, Hudhayl,

They used to be neighbours and after Arabia. 8 of Makkah are

Asad and Dabbah. it tribes

and come to visit Qays and other

frequently of Central

them in fluency

1. a1-Shibi,

p. 52.

2. al-Muzhir, vol. I, p. 211. 3. Muqaddimah, p. 635.

4. ICjz al-Qur'n, 5. a1-Kari1, p. 65. vol. II, p. 223. vol. I, p. 211. p. 65.

'6. al-Muzhir, 7. ibid. C 8.1 jaz al-Qur'an,

160

The number seven, In studying

however,

according

to al-Rfci consider

is

symbolic.

these views,

we should

the time factor as to who was the tribal non-Arab clients,

as being an important most fluent, societies eloquent in Arabia

reason for and clear

these differences in speaking, by mixing since with

were influenced

who came to live regions later.

in settled

areas and came to influence are said and tribes Arabs,

nomadic to accept were the people language of

The philologists from certain regions of all

to have refused whose dialects

information considered of Ta'if or their

the most fluent

such as Thaqif, their

and the towns of Hijz tongues

on the grounds that

were changed and distorted

by the influence

foreign

clients.

2 with its all different versions in its text has

This view of seven dialects been refuted

on the grounds that the Qur'an includes

many words belonging to other Arab dialects,

which have not been the differences

selected as one of the seven ahruf3 and also that if between them were dialectal
reported as having differed

cUmar

and Hishm would not have been

to the same tribe weak (dacif) of their al-Kaibi) all

in reading, because both of them belonged 4 Furthermore., al-Tabari of Quraysh. regarded as mentioning the seven lught on the basis

traditions since

isnd,

none of their as accepted

narrators in any chain.

is regarded

(such as Qat.dah and 5

1. ibid.,

pp-70-71

2. al-Muzhir, vol. I, p. 212. 3. Manhil, vol. I, pp. 180-181..

4. ibid., and al-Itgn, 5. al-Tabari, Tafsir, vol. 1, p. 136. vol. I, p. 66.

161

Ibn al-Jazari

objects

to interpreting

ahruf

to mean 'dialects'

and states

that what is meant by ahruf is not dialects l differences. In support of this types of linguistic is reported

but seven view Abu Bakr

to have said that there are forty dialects 2 (lught) of the Arabs in the Qur'n. thirty a1-Suyu-ti identifies 3 two dialects, quoting examples of them in the Qur'n. al-Wsiti Ibn al-Nagib Qur'an includes is reported in itself all to have said in his TafsTr that the 4 Arab dialects. In support of this to have said that the

view Ayyb a1-Sikhistiyni

is reported

verse "We sent not an appostle except (to each) in the language of 5c his own people" (S. XIV, 4) refers to all Arabs. All and Ibn are also reported as having said that the Qurlan has been 6 In the version revealed according to the dialects of all Arabs. cAbbs Ibn it of one dialect, every tribe is stated that the Prophet used to teach people in and then he started 7
features of various

cAbbas

so they found difficulty according to their dialects.

teaching

Since however there

are different

dialects

of the Arabs in the text of the Qur'an we shall

commonly accepted today that the Qur'an

next discuss the view

in the common

has been revealed

1. al-Nashr, vol. I, pp. 24-26 and Chapter 2. Itgn, vol. I, p. 102. 3. ibid., pp. 89-104.

4 above.

4. ibid.,

p. 168. p. 94.

5. al-Murshid al-Wajiz, 6. ibid., p. 96. 7. ibid., pp. 96-97.

162

literary dialects

language, this

being based on a certain or not.

dialect

or

of the Arabs, whether specified

pages we shall

In the following and contemporary

be discussing

views of modern are based

scholars

whose arguments

and analysis

on modern methodology embarking upon this

and linguistic discussion

evidences. briefly

However before consider the

we shall

hypothesis evolved by Vollers on the speech of the bedouin

that classical

Arabic was

based

in Najd and Yammah, but was much different was spoken.

changed by the poets while in the rest of Arabia a quite language, the ancestor of the modern Hadari colloquial,
Vollers claims that the Qur'an

was composed in that popular Arabic 1. in classical However, Vollers' and subsequently rewritten style. 2 Rabin declares that theory has been abandoned as-too extr. eme. his approach "rejected fabrication readings. of its 'a popular lack is extremely different from that of Vollers who

the official and sought This

text its

of the Koran as a grammarian's original text form in the non-canonical he believed variant

reconstructed

to be representative Arabic above all by

language',

opposed to classical 3

of cases and moods". however,

He then, own; "I

goes on to present

a hypothesis presentation literary

of his of the diction

accept

the Othmanic text but believe

as a true that his

language Muhammadused,

1. Ancient West-Arabian,
2. Arbery, 3. Ancient

p. 17.

The Seven Odes, p. 240. West-Arabian, p. 4.

163

Milieu idiom his the spoken of of some elements contained happens to be a specimen of another lost view was rejected language. "1

which Vollers'

by R. Geyer and Nldeke who rJ jht1y either

point out traditions case Icrb

feature,

that there is no support for it

in the oldest 2 In any nor in the evidence of the Arabic itself.

in Arabic, but is an original Babylonian,

is not found only

Semitic

being found in Akkadian, and other Semitic

Ethiopic, 3

Hebrew, Nabatean as

languages.

In Nabatean particularly,

Nldeke established, all cases of Icra-b, Dammah,Fathah and Ksrah 4 In support of this we may quote the Harrn inscription are found. 5 In the which contains an accusative form, e. g. (Dh a1-Martul). text of the Qur'n there are many examples whose meaning are impossible to understand without taking ICrb into account, such as

cIbdihi "Innam Yakhsh Allha Min ibtal "Wa-idh : al-gismata

al-cUlam'u"

(S. XXXV, 28),

Ibrhima Rabbuh" (S. II,

124), Na idh hadara min

u1 al-qurb" wa-rasuluhu"

(S. IV, 8) and "Anna. Alla-ha bari'un (S. IX, 3).

al-mushrikina

been received in the manner of Tawtur 6 The teaching of the Qur'an was writing down and reciting. accordingly
1. Ancient 2. Shorter

Moreover. the-Qur'an has -with Icrab in

c with Irb
West-Arabian, Encyclopaedia

when it

was read in prayers and taught to the

p. 4. of Islam,

p. 276. p. 3. Enno

3. Bergstrasser,

al-Nahwi, p. 75, Wolfensohn, Trikh a1-Lught al-S-amiyyah, p. 157 and Johann FUck, al-cArabiyyah, Leiden 1914, p. 37. Ltttmrij: Arabic Inscriptions, al-Tatawwur

4. *Ndldeke, Die-Sernitischen
5. al-Mufassal 6. Wfi, fi Trikh Fish al-Lughah,

Sprachen, Leipzig

1899, p. 51 f.
vol. VIII, p. 549.

al-cArab; p. 215. 164

Qabi. a1-Is-lam.,

students.

The Qurr' did not differ

in the Icrb except in

few cases which were due to the permission to read the Qur'an
according ----The times to the seven ahruf. system of Icrb ' language goes back to ancient

in the Arabic

and what the grammarians governing its

introduced special

was, %smply_-a formulation reference to the language grammar

of the rules of the Qur'an

use with speakers

and of fluent

thus creating

Arabic

as a science.

CAl1 Wfi points out that the writing

of the

mushaf which is received in the manner of tawtur,

from vocalisation, of Alif Bashiran supports the existence of ICrab,

although free
e. g. the presence

in the case of the nunated accusative

such as Raslan,

and Shahidan and Icrb with Huruf, e. g. al-Mu'minn and 3 The Qur'an refers to its language as "Perspicious al-Mu'minin. Arabic tongue" (S. XXVI, 195) and"(it (therein)" clear is) a Qur'an This in Arabic without

any crookedness Icrb

(S. XXXIX, 28). and understandable. appearance without

surely_, pre.suppo_ses The word Icrb, lexicon without attributed to means,

to make things in its clearly,

however, "speaking

earliest

in the Arabic incorrectness,

speaking

barbarousness, the Prophet

etc. "4

There. are certain

statements

and certain

companions encouraging

Muslims to read the

1. See pp. 21-22, above.

2. Wfi, Figh al-Lughah, English p. 215. Lexicon, Book I, Part 5,. p. 1492.

3. ibid.
4. Lane, An Arabic

165

Qur'an according to Icrb. by Icrb in this context

al-Suyti

comments that what is meant

is no more than the knowledge of the

He objects to its interpretation as a

meaning of the words.

grammatical term on the ground that Qir'ah

is not considered 2 reward without it. it or accepted In this

(recitation)

without
would be no to

in any case and there

connection

Abu Bakr is reported

have said that "verily

reading the Qur'an with the manner of Icrb 3 is more beloved to me than just memorising certain verses". This however, misunderstood by Paul Kahle who
people to read the Qur'an Icrb, and of the we accept

statement of Abu Bakr is,

comments that with that Icrb seeking

ICrb and asking that it

indicates

used to be read without and introduced

the Icrb 4c

was found later

to the text

Qur'an

The word Irb

in the statement

of Ab Bakr if

its refer

validity

means clearness

in reading the Qur'an and it as this

does not

to grammatical terminology,

meaning evolved after

the introduction

of Naqt al-Icrab by Ab al-Aswad al-Du'a1i during 5 CAbd the reign of If, however, the Qur'an al-Malik b. Marwn. used to be read without would have been mentioned in the 6 Furthermore certain early and language sources. ICrb this
f. 156, Wa'1-Ibtid', vol. Il,

oldest

traditions

1. al-Halli, AnbrT, 2. Itgn,

Rislah fil-Tajwid, Kitab vol. Il, Idh al-Wagf p. 3. 10h, vol. I,

Itgn,

vol. I,

p. 3, Ibn alpp. 15-36.

3. Ibn al-Anbri, 4. Die Kairoer Geniza,

pp. 20 and 23. London, 1947, pp. 78-84. 5. al-Muhkam, pp. 3-7, al-Aw'il, vol. II, p. 130 and p. 107, Ch. 3 above. 6. Shorter Encyclopaedia of Islam, p. 276.

166

scholars are reported al-Icjam,

to have objected to Naqt al-Icrb

and Naqt

but only on the grounds that it practice

was not in accordance if the inflectional they would whereas

with the orthographical

of the salaf;

endings themselves had been in invention have protested against this

or innovation

also with much more vigour, at all.

states

in fact there is no mention of such protest

Icrab in its grammatical sense,

as Ibn Faris

"distinguishes

the meaning,

and with

the use of

Icrb

we understand

what the

speakers meant". As al-Antkl

' remarks, it seems quite impossible

fabricated

that a group
characteristics time

of grammarians could and force without out that acceptable is a gradual people

impose on Arabic

these

to accept

them and use them in such limited In addition it

any resistance

or rejection.

may be pointed is. not this the

the idea of invention and that process. while

in the field

of languages

languages In conclusion,

are subject therefore tongue in its

to evolution,

we may say that development and

language of the Qur'an it dates back with 2 Islam. all

is a natural its

characteristics

and qualities

centuries

before

To return-to dialects Euphrates

the main discussion,

the differences (Hijz, small

between

spoken in the main part region), according

of Arabia

Najd and the and the literary

to Nldeke'Were

1. a1-Shibi, 2. al-Wajiz fl

p. 76. Fiqh al-Lughah, pp. 129-132.

167

language is based on all according to Lyall

of them equally".

Classical

Arabic

is "a language of poetic convention of tribal of the immense

number of synonyms". 2

wordstocks that had grown up with the absorbtion

vocabulary of the Jahiliyya Qasida and its great

However, classical
dialects with

Arabic according to Guidi is a mixture of

regions, but not identical

spoken in Najd and adjoining 3 any one of them. maintains of the tribes that

Nallino colloquial

the classical

Arabic

was based on a due to the rise

of Macadd which were united

of Kingdom of Kindah whose kings them generously. literary dominated and T'if language According

used to welcome poets and reward colloquial century became the common A. D. and Madinah, Makkah

to him this

in the middle of Arabian 4 Fischer

of the sixth peninsula

most parts in Hijz.

including

and Hartmann held

the view that

classical

Arabic was identical 5 did not specify which. Brockelmann like "classical

with one particular

dialect

but

Wetzstein and others before him claims that

Arabic was never spoken in the form in which we know it". 6 but he He does not here discuss its relation to the dialects,

1. Ancient West-Arabian,
2. Sir Charles J. Lyall, 3. Ancient West-Arabian,

p. 17.
al-Mufaddali. p. 17. yyt, .. vol. I, pp. xxv-xxvi.

4. Kayfa Nasha'at al-Lughah al-cArabiyyah, vol. XXVI, I, October 1917, pp. 41-48. 5. Ancient West-Arabian,
6. Ibid.

Majallat

al-Hill,

p. 17.

168

elsewhere regards the language of the Qur'an as based on the l dialect of Quraysh. Bergstrsser in his "al-Tatawwur al-Nahwi Li'l-Lughah he calls al-CArabiyyah"2 Hijzi dialect may be quoted in favour of what as he states

that the orthography of 3 Wolfensohn the mushaf was with accordance with HijzT dialect. argues that this dialects of their commonliterary language is a mixture of many

and they became a united language after 4 speakers. that the literary
not specify

the disappearance

Blach6re maintains
on a native dialect,

Arabic language is based

which one. He objects,

but he did

however, to the Qurashi dialect 5 literary language was based. working hypothesis that several of the dialects language of the Qur'an,

as the native Rabin offers

dialect

on which the the

what he calls

Arabic is. based on one or 6 of Najd, perhaps in archaic form". "classical is unmistakably

The that

according to Beeston 7 of the poetic corpus of the sixth century". that it was first written

He, however, maintains the pronunciation succeeded in

down in a form reflecting

of the Western dialect

of Makkah,and that the scholars

1. Fiqh al-Lught
2. Published 3. ibid., p. 27.

al-Smiyyah,

p. 30.
Cairo, 1929.

in Matbacat

al-Sacadah,

4. Trikh al-Lught al-Smiyyah,. p. 166. CAsr 5. Trikh al-Adab al-cArab, al a1-Jhili, 6. Ancient West-Arabian, p. 3.
7. The Arabic Language Today, p. 13.

p. 77.

169

introducing
by only

certain

features

characteristic
l

of the eastern dialects,

adding

reading

marks to it.

Generally about the origin western scholars Najd. definite

of classical

Arabic,

however, most

agree in seeking its it

home among the bedouins of the language of one

Some believe tribe,

to have been originally

others a compromise between various dialects; it acquired some purely artificial

others again think 2 characteristics,

However Wansbrough in his chapter others without little Arabic ninth to the "origin he rejects offering

"Qur'anic

Studies.

devotes

a the

of classical

Arabic"4

in which unlike Arabic language that

the concept any clear

of the literary

alternative.

He asserts

very

can be known about the text prior century. carabi to the "literary

of the Qur'an

or about classical

stabilisation

of both in the third/ in the Qur'anic

There is nothing, and its Berlin refers cognate

he maintains,

usage of

J. Flick (cArabiyya, "clear Arabic

form to support the suggestion of . carabT 1905,1-5) in the expression that cArabiyya to the the literary language

speech" 5

of the Bedouins.

1. ibid.,

p. 13. art. University cArabiyya, Press, Elz 1977. vol. I, p. 565.

2. C. Rabin, 3. Oxford 4. ibid.,

pp. 85-118.

5. A. T. Welch, art.

a1-Kur'5n,

El2 vol. V, p. 419.

170

Watt's final

conclusion,

however, appears to be that the somewhere between the poetical He also notes the omission of the
as a peculiarity of l

language of the Qur'an falls Koine and the Meccan dialect.

hamzah.orglottal stop,

which is mentioned

Meccan speech and has affected

the orthography

of the Qur'n.

Alternatively

he states that perhaps one. might say that the Qur'an .

of the literary language.

was in a Meccan variant

This commonliterary

language, however, according to certain does not belong to any particular

Arab tribes because it has accepted

contemporary Arab philologists,

tribe, but it belongs to all

elements from them all 2 all of them.

and thus it

seems to be (like

and) near to

cAli Wfi3 accepts the view that the Qur'an is revealed in

the common literary in that this he, like language, but is opposed to western before scholars that In order that the

Th Husayn and others

him, asserts

common language these

is based on the speech of Quraysh. he is obliged Arabia to postulate well before

to reconcile influence He follows standard organised

two ideas

of Quraysh spread throughout Vendryes in pointing or common language political is

Islam.

out that "due either

the formation

of a of an social

to the extension of a predominant

power, to the influence

1. Introduction

to the Qur'n,

p. 84.

2. Tamm m Hassan, al-Lughah Bayn al-M

pp. 61-62. 3. Figh al-Lughah

yriyyah

Wa'l-Wasfiyyah,

al-CArabiyyah,

p. 111.

171

class or to the supremacy of a literature. recognised origin, there are always political, to its preservation",
of these

Whatever may be its social l or economic

reasons which contribute

that at least

and then argues

to of

the second and third dominating dialect

reasons apply

Quraysh. art

Their

then became the language

and written

works of prose and poetry, conferences, and negotiations

and was the language of and the delegations'

correspondence,

2 speeches and poems. any linguistic

His arguments for this

theory do not

est,

on

evidence, but are based on what he sees as the and economic position enjoyed by Makkahin the and his arguments are used
certain additions or

dominant cultural Jhiliyehperiod.

CAll Wafi is followed

and researchers with

by most Arab scholars 3 modifications.

Furthermore,
Islamic

this

commonliterary

language in which preaccording to Hammdah,

verse and prose was composed is,

the language in which the Qur'n has been revealed,

that the origin of this language is the 4 'Lahjah' Moreover,

but he adds
of Quraysh

dialect

or what is called the occasions conferences

the Hijzi

dialect. general

Anis refer-_to

of pilgrimage, before

gatherings for

and cultural the unity of the

Islam which were factors

1. Language, A Linguistic

Introduction

to History,

p. 261. Fi11m

2. Fiqh al-lughah ''. 111-112. al-cArabiyyah., 3. Hammdah, al-Qir'tw&. -a1-Lahaj5t, Cairo 1948, Shhin, al-lughah a1-cmm, Cairo 1980, anri Madrasat al-Kufah, Baghdad, 1955.

t-iahdi al-Makhzmi,

4. a1-Qir't

wa- 1-Lahajt,

p. 30.

172

Arabic language on the bases of the QurashT dialect,

'

and he

maintains elsewhere that the most eloquent manner of pausing in verses, which is dominant in the Qur'n, is that of 2 He elsewhere, however,. asserts that the Quraysh and Hijz. . language of language of the Qur'n represents the commonliterary 3 all Arabs and not only of Quraysh. Qur'anic
The dialect of Quraysh, however, is argued to have contributed

to the commonliterary

language with many elements and features, in attributing

to

the extent that there might not be any exaggeration

it generally this

adopted

to Quraysh or Hijaz, as the vast majority of scholars 4 But the Qur'an contains many other elements view. with that of people

and features of Hijz

which are known to have disagreed 5 including Quraysh.

al-Ghamrwi who accepts the commonliterary that the only difference

the influence was so great distinguishes

language asserts is that

between Qurashi and other dialects

language on the dialect to the markets.

of common literary due to their vicinity

of Quraysh

He notably

between the literary that

language and the spoken language by the common

of Quraysh and postulates

both were influenced

literary
tribes

language while this

mainly

influence

was as regards the other

6

on the language of poems.

1. Fi al-Lahajt al-cArabiyyah, p. 32. 2. Min Asrar al-Lughah, p. 215.

3. Mustagbal-al-Lughah al-cArabiyyah, p. 69. p. 9. 4. Fusel. Min Fiqh a1-cArabiyyah, 5. ibid.

6. al-Naqd al-Tah1T1T, p. 210. 173

However, there are certain

objections

raised against

the view

that the language of the Qur'an is based on the dialect

which may be summarised as follows:

of Quraysh,

a.

The only reason for the Qurashi dialect to be favoured is a theological, rather than a linguistic, I one, i. e. that they are the tribe of the Prophet.
The Mufassirun from poets and cite used to quote other dialects belonging to other tribes to interpret words.

b.

the meaning of archaic

c. d.

The poets belonging to Quraysh were few in number. to bedouin Reference is made by the philologists dialects rather than the QurashT one.
CUkz had only The Sq Islam been established shortly before

e.

f.

Domination Qur'an

of certain

non Qurashi 3

features

in the

such as Hamz.

These points wereri n-refuted

by the supporters

of the of
other

view that the language of the Qur'an is based on the dialect

Quraysh on the grounds that the Qur'an certainly contains

dialect origins

features 4

which were to be interpreted was the influence

with reference

to their

but that it

of non-Arabs on the tongue

1. Nl deke,

Die Ser:i ti schen Sprachen, ' p. 55 . Majallat 2. Nallino, "Kayfa Nasha' at al-Lughah al-cArabiyyah, alHill, vol. XXVI, I, October 1917, pp. 41-48, E12, vol. I, p. 565. CArabiyya. C. Rabin, art

CC 3. Abduh al-Rjihi,
Qur'niyyah, 4. Shawqi Dayf, Qur'an fi

al-Lahajt

al- Arabiyyah fi'l

Qir't

al-

Cairo, 1968. CAsr alal-Jhili, GAmma, pp. 74-75.

pp. 133-137,

Nahlah, Lughat al-

Juz'

174

of the people of Hijz after philologists

the spread of Islam that led the

to seek the pure language in the areas which were not 1 occupied by non-Arabs or where. their numbers were very small.
As for after the towns the purity the first half their of language (Fashah) A. H. had vanished The philologists

of the second century researches that

found during distorted, their 3

the tongue of Quraysh had become from bedouins and accepting 4 century A. H.

but they continued until the middle

collecting

dialects

or end of the fourth

not shortly 5 as claimed but at least one hundred years before. In conclusion
been revealed

CUkz Furthermore had come into existence

before Islam

the Qur'an refers

without

to the language in which it

any crookedness tongue" (therein)"

has

as an "Arabic

(S. XXXIX, 28) and a "perspicuous CArabiyyah This referred

Arabic

(S. XXVI, 195). is neither Qurashi

to in the Qur'an

nor other,

but the commonliterary

language which was the medium

between people of Hijz, Peninsula.

Najd and other regions of Arabian language was

Thus the Qur'an which is revealed in this to them all,

understandable

for example as when the Muhjirn and

1. Ibn Khaldn,

al-Mugaddimah,

p. 635, Shawgi Dayf,

al-CAsr-. al. =lhili,

pp. 136-137, al-Mufassal

fi

Trikh al-Nahw al-CArabi',

p. 18.

2. Khiznat al-Adab, vol. I, pp. 5-6, TarikhAdb al-cArab, I, p. 338. 3. al-Muzhir, vol. I, p. 211. C 4. Trikh Adb al-Arab, vol. I, pp. 128 and 345, Turug,! Tanmiyat
pp: 1T-12. C 5. Aswq al-Arab, pp. 342-343, al-A1fz,

Lane, Lexicon,.

Int.

p. VI.

175

Ansr met in Madinah communicated and understood delegations used to come to the Prophet used to send teachers

each other. parts

The of Arabia

from various

and the Prophet they

with

them, so that

apparently the

found no difficulties 1 Qur'n. If language the Qur'an of all it

in communicating

or understanding

had not been revealed it

in this

common literary for them

Arabs,

would have been very difficult by its verses.

to understand

or be influenced

The impact of the Qur'an on all that it eventually

Arab dialects

was so great on all literary

had an overwhelming influence

productions. features

This does not mean, however, that all any more.

dialectal the

of Arabs did not exist

In support of this

text of the Qur'an contains

Although to the dialect variant readings the orthography

features

of various Arab dialects.

is said still to be according allows

of the mashif

of Quraysh2 the text since permission

of the Qur'an was given to all

Arabs to read Thus in readings thus for 258) the

the Qur'an practice (Qir't

in varying

ways ys according ,,

the seven ahruf. readings or canonical dialects; (S. II,

we find

in sound accepted the existence (S. XVIII,

Mutawtirah)

of variant

example in Lkinn)

38) and (Ana Uhyi)

1. Ibn Hishm, al-Sirah,, v6l. VII, pp. 357-427, Ibn Sacd, al-Tabagt. al-Kubra, vol. I, pp. 258-358, ShawgT, al-cAsr al JhilT, p. 134 and al-GhamrwT, al-Naqd al-Tahlill, pp. 210-211.

2. Bukhri,

vol. VI, p. 479, : Ibnah, p. 33, al-CArabiyyah, p. 4, o al-Tatawwur al-Nahwi, p. 27, al-Munjid, p. 22 and al-Mugni, p. 114.

176

final

e is pronounced long in both continued speech and pausal c and Nfi of Madinah
tribes and readings

form according to the reading of Abu Ja'far

being Tamiml, while according to the other

it

is preserved only in the pausal form.

l selections

Although the language of the Qur'an represents

from many Arab dialects, mainly in Hijz readings of various on the dialect and Najd, it might

be argued to have been based eloquent neighbours canonical

of Quraysh and their particularly Tamim.

In the variant

of the Qur'an Arab dialects and that

as discussed as regards Qurashi

above we observe etymology,

the existence grammar than

vocabulary,

and morphology other dialects,

and Tamimi are more frequent or Hijzi in general is more

but the Qurashi

dominant.

1. Abu Shmah, Ibrz al-Maiani, Fudal' al-Bashar, p. 193,

p. 383, and a1-Bann,

Ithf

177

CHAPTER 6

THE ORIGIN OF THE QIRA'T

6 CHAPTER

THE ORIGIN OF THE QIR'T

The Prophet of verses used to receive revelations of the Qur'an in portions them in 1

and to teach them to his and in leading the Qur'an the (Qur'an)

companions and recite before

his own prayers In this

prayers addresses

the companions.

connection

the Prophet

"Move not thy It is for

tongue concerning us to collect it, follow it

to make haste therewith. it:

and to promulgate recital

but when we have promulgated nay more it is for us

thou its it

(as promulgated): clear)"

to explain also states

(and make it about its

(S. LXXV, 16-19). in stages that "(It

The Qur'an is) a Qur'an that it

revelation (into it 106). parts

which we have divided thou mightest by stages" recite

from time to time)

in order

to men at intervals:

we have revealed

(S. XVII,

Furthermore the Prophet used to ask certain recite to him. In this connection it

companions to CAbd Allah to from the Qur'an

is attributed

c b. Masud that he was asked by the Prophet to recite

before reported and that him and that he recited that S, III, 1-41?

Ubayy b. Kacb is also to him

to have said he recited

the Prophet 3

asked him to recite

S. XCVIII.

1. See Ch. 2, pp. 64 and 67. 2. Bukhri, vol. VI, pp. 87-88. 3. ibid., pp. 456-457

179

The Muslims used to study early c Makkan era.

and read the Qur'an is reported

from the very

For example it

by Ibn Ishq that

when Umar visited their

his sister

and her husband he found them with

=Aratt reading and studying from a teacher Khabbb'b. a?. 1 It is attributed to the Prophet sahifah suras XX and LXXXI. Qur'nic verses, he used to

that whenever he received certain

teach them to his companions, the men first 2 a special circle for them. Certain learned Qurral were directed

and then the womenin

by the Prophet when he

was in Makkahbefore the Hijrah in Mad nah. followed The first Qri'

to teach the Qur'an to the people 3 cUmayr, was Muscab b. and he was

4 CAbd CAmmar by Allah b. Umm Maktm, b. Yasir and Bilal. the Hijrah, whenever individuals or delegations of

In Madinah, after

newly converted Muslims came to the Prophet he used to appoint one

of his learned companions to teach them the Qur'n5 to have sent Qurr' conquering to teach to certain Furthermore, places and

the Prophet tribes,

is reported

particularly

after

Makkah and in Makkah itself the people there the Qur'n. to memory was alone in 5 A. H. 6

cdh Mu b. Jabal

was appointed

The number of the Qurr' increasing gradually

who had committed that

the Qur'an

to the extent

at Bi'r

Manah

1. Sirat 2. ibid.,

Ibn Ishaq, p. 128.

pp. 161-162. p. 299. al-Qur'an, p. 40. vol. XVIII, p. 9. vol. II,

3. Ghyat al-Nihyah, 4. al-Zinjni, Trikh 5. Tartib 6. ibid. al-t4usnad,

180

seventy or forty. of them were killed. Among the companions and their
different conquered cities

1 followers who settled

was quite counted hundreds

in

the number of Qurr' Kitb al-Tabagt

considerable.

Ibn Sacd in his

of those who settled who transmitted to appoint Qurr'

in Kfah, Basrah, Shm etc., and their students 2 After the Prophet, his caliphs from them. used to the cities. for for Three distinguished for for

prominent Qurr'

were sent to the cities

example Abu'al-Dard'

CUbdah Damascus, b. al-Smit Palestine. of 4 Kfah, 3 `Abd Allah

Hims and Mucdh b. Jabal to teach

b. Massud was appointed

the people

and Abu Musa al-Ashcari

5 was sent to Basrah.

cUthmn,

after

his compilation

of the mashif is reported

to

have appointed a Qri' cities 6 it.

with each mushaf he sent to the metropolitan according to

(Amsr) to teach the people of his city

Orthographical of the cities assert

differences

are reported

between the mashif Certain should scholars

prepared by the command of

CUthmn.

that this

was in order that these variations authentic

accommodateall

readings received from the. Prophet according

1. See pp. 35-36 above. 2. al-Tabagt al-Kubr, 3. ibid., vol. Il,

1. VII, vo.

(pp. 5-493).

pp. 356-357. vol. VI, pp. 13-14.

4. al-Tabagt 5. Ibid.,

al-Kubr,

vo1. II, -p. 345. . 6. Manhil, vol. 1, pp. 403-404, Macal-Masahif, p. 48 above. 181

pp. 90-91, and see

to the revelation
which could

of the Qur'an in seven ahruf.

The variations

not be allocated

between the mashif that in (S. II,

in one single mushaf were divided l For example it is reported of the cities. Wa-Aws written in the mashif of

132) we find

Madinah and Sham while Wa-Wass with

in the rest

the omission

of the mashif it is written 2 it is agreed In addition of Alif.

that

c the Uthmnic mashif were free from Naqt both of al-Icrb this also being in order to accommodate various

and al-Icjam,

dialects
according

and readings which were permissible

to certain authorities, 3 until

in reading the Qur'an

the time came to use the followed by

c Naqts of al-Irb

and al-Ic jam.

Ibn Taymiyyah,

Ibn al-Jazari,

asserts

that the mashif in the time of the reasons:

companions were freed from Naqt for the following

a.

They were dependent on their memories rather than the of the mashif, bearing in mind that the transmission In addition Qur'n-is the revelation with Tawtur.. of its the Qur'an was in portions to facilitate memorisation. Thus they did not need to depend on

a book as the people of the book did.

b. There was no need for them, being Arabs, of Naqt

because they used not to commit lahn.

c.

They wished to preserve the possibility of different c c readings such as Yamalna and Ta malna.

1. al-MugniC, 2. al-MugniC, 3. al-Muhkam,

pp. 123-124, p. 109p. 2.

and al-Nashr, Chapter

vol. I,

p. 33. 106-109. pp.

See also

3 above,

182

The introduction followers with when certain colours

of Naqt took place of them started

during

the lifetime

of the

using

Naqt in their of lahn it

different As regards

due to the appearance it letters

mashif 771 at that time. been

Naqt al-Icjm,

is argued that as it

has always to

found with

the alpahabetical

was difficult

distinguish

between them without

using it. the cities

2 were established according

Schools of reading in all cUthmanic to the mashif.

Any reading which did not correspond

with them was abandoned and the personal codices were destroyed 3 cUthmn. The mashif and readings of the amsr by the command of became famous and were adopted throughout all canonical readings are attributed the Muslim world. Hence

to the Qurr' of the amsr,

among whomare the following: a. In Madinah, among the distinguished Qurra' were Mucdh cUrwah b. alZubayr, al-Qri, Sacid b. al-Musayyib, cAt' b. Yasr, Slim b. cAbd cUmar b. CAbd al-cAziz, CAbd Allah, Sulaymn b. Yasr, Muslim b. Jundub, alRahmnb. Hurmuz, Ibn Shihb al-Zuhri b. cUmayr, cAt', cUbayd b. In Makkah: clkrimah and Ibn Abi Mulaykah.
In Kfah: CAlgamah, al-Aswad,

and Zayd b. Aslam. Taws, Mujhid,

c.

Masruq,

CUbaydah, CAmr

b. Qays, al-Rabic b. Khaytham, b. Shurahbil, al-Hrith cAmr b. Maymun, Abu CAbd Zarr b. al-Rahmn al-Sulami, CUbayd CAmr b. Fadilah, b. Jarir, Abu Zarcah Ibn Hubaysh, Sacid b. Jubayr, Ibrahim al-Nakhaci and al-Shacbi.

1. Fatw, vol. XII, pp. 100-101, al-Ibnah, p. 68. 2. Subh al-Acsh, vol. Ill, 3. Bukhri', vol. VI, p. 479.

-al-Nashr, .

vol. I, pp. 7-8 and see p. 107, Chapter 3.

p. 151 and for detail

183

d.

In Basrah: Abu Raja',

cAmir b. CAbd Qays, Aba. 1-cAliyah, cAsim, Yahy b. Yacmur, Nasr b. Zayd, al-Hasan, Ibn Sirin

MuCdh, Jbirb. and Qatdah. e.

b. Abi Shihb al-Makhzumi, al-Mughirah cUthmn a pupil of and Khulayd b. Sacd, a pupil 1 of Abu &l-Dard'. In Sham:

The generation and certain scholars

which followed

these Qurr'was more specialised The

devoted themselves to teaching Qir't. and students from different

people of their

cities

places migrated to them

to learn from them.

The readings were then attributed

because they had taught Qir't Ikhti their 2 r in Qir'ah

for a long time., because of their cities agreed on

and because people of their

Qir't. a.

These scholars are the following: .

Yazid b. al-Qacgc, Shaybah b. Nash and Nfic b. Abi Nucaym. In Madinah: Abu Jacfar C In Makkah: Abd Allah b. Kathir, Humaydb. Qays al-ACraj

b.

and Muhammadb. Husayn.

c.

cAsim b. Abi a1-Najd, In Kufah: Yahy b. Waththb, Sulaymn b. al-Acmash, Hamzahand a1-Kis'i. cIs cAbd CUmar, Allah b. Abi Ishq, b. Abi In Basrah: CAmr cAsim Abu b. a1-cA1', al-Juhdari and Yacqub alHadrami.
cAbd cAmir, cAtiyyah Allah b. In Sham: b. Qays a1-Kilbi, CAbd Isms 11 b. Allah a1-Muhjir, Yahy b. al-Hrith al3 Dhimri and Shurayh b. Yazid al-Hadrami.

d.

e.

1. al-Nashr,
3. al-Nashr,

vol. I, p. 8.
vol. I, of this pp".8-9. term see p. 220, Chapter 7.

2. For an explanation

184

There had been no differences

as regards readings reported

era. The first the Hijrah there time we during the

between the companions in the h: akkan notice lifetime this

phenomenon :is in Madinah after In this

of the Prophet.

connection

are certain certain

companions who were reported ahruf of the Qur'an

to have differed

in reading for

and who came to the Prophet his

arbitration. that he For before the

Everyone of them used to support had been taught example Prophet; CUmar it in that

reading. by stating himself.

way from the Prophet

and Hishm were reported his

to have differed

each of them referred

reading

to the Prophet,

who

asserted that the Qur'an had been revealed in both ways. differences
cUthmn, according Qurr'. cUthmnic

These of

in readings continued even. after

men were now ordered mashif

the compilation

although

to read and teach

the Qur'an

cUthmnic to the Thus all mashif readings

and the teaching

of authorised with 2 the Ibn

which did not correspond and regarded this view,

were rejected al-CArab

as shdhdh. quoting

Manzr in his al-Azhari,

Lisn

adopts

in support

Ibn Mujhid,

and Ibn al-Anbri.

3 is not permissible

al-Zajjaj

is quoted as having said that it

to read any reading which does not correspond with the orthography cUthmanic mashif on the grounds that it of the is sunnah to follow

vol. VI, pp. 482-483. 2. Munjid, pp. 16-17, al-Nashr, vol. I, p. 14, Lat'if, vol. I, p. 64 and Itgn, vol. I, pp. 213-214. 3. Lisn al-cArab, vol. X, p. 386.

1. Bukhri,

185

them and read according to them.

authority of their of cUmar

Ibn al-Jazari

reports

on the

and Zayd b. Thbit Ibn al-Mukandir,

among the companions and CUrwah b. al-Zubayr,

followers

cUmar b. cAbd Qir'ah

al-cAziz

and

CElmir al-Shacbi

that they said that to their 2

is sunnah and that it

is taught by the salaf

descendents, and thus any reading should be according to it. This statement, is to be interpreted reading of the salaf mashif and that it 3 of the mashif. il according to a1-Bayhagi and Ismc . to the effect that we should follow which is consistent is forbidden

a1-Qdi, any

cUthmanic with the

to disagree with the orthography

The development of the conditions The companions and their followers

for accepted readings used to read the Qur'an as they by and

had been taught by the Prophet and by those who were authorised him to teach others. acceptability with riwyah, refer it The only condition for the authenticity

of a Qir'ah was that it

should be read in accordance in reading they used to

since whenever they differed

back to the riwyah, stating that they had been taught it 4 by the Prophet. We also find the followers referring their readings to cUbayy b. Kacb, prominent Qurr' of the companions such as

1. Ibrz a1-Maiani., p. 397. 2. al-Nashr, vol. I, p. 17.

3. al-Ibnah, pp. 69-73, Itgn, 4. Bukhri, vol. VI, p. 482. vol. I, p. 211.

186

cAbd Allah scholars it

b. Mascud and Zayd b. Thbit. agreed unanimously directly that

Accordingly

the

in transmitting

the Q4r'ah it

must be learnt

from the QrT' who was taught back to the Prophet,

according

to an isnd traced

on the grounds

that this

had been the practice

the Qur'an, as the Prophet with

used to learn it from Gabriel and taught it to his companions 2 cUthmn After the compilation of the Qurr' were accordingly. all this cUthmanic mashif. asked to read only according to the reason the personal codices were collected cdthmanic the mashif dominated all resistance, and destroyed. the cities For 3

Eventually

(amsr)

(with some slight

for instance as in the case of Ibn

Mascd4 and Ibn Shunbdh5). al-Qastallni (Bidah)started maintains that some people of innovation depending

reading the Qur'an from the mashif without of isnd in order to support their
attributed to certain

on riwyah or transmission
theological views,

such as the reading

Muctazilites
reading is

"Wa-kallama A11ha Mu-staki

"Wa-kallama

man" while the authentic

(S. IV, 64). Another

A11hu Ms takliman"

example of such an unauthentic Shioites;

reading was attributed

to certain

"Wa-m kuntu muttakhidha al-mudillayn

oadudan", to

1. al-Jaoburi, 2. Bukhri,

fol. Kanz al-Macani', vol. VI, pp. 481-483.

15.

pp. 485-486 and 482-483. 4. See p. 42 of Chapter 2 above.

5. See p. T95 below

3. ibid.,

187

interpret

it

as referring

to Abu Bakr and

CUmar,

while

the

authentic

reading is "al-Mudillin"'(S.

XVIII,

51) with plural

instead of dual. He argues that in this

from each city basis

way the scholars chose certain

Qurral

cUthmnic to which the mashif integrity, correspondence mashif

were sent on the long experience with the

of authenticity, Qir't, of

wide knowledge, of their

in teaching orthography of their Kitb that

readings

CUthmnic

cities

on accepting as having with

and the consensus of the people l is quoted in his them. al-Tabari. all readings of provided mashif

al-Qir't

authenticated

they corresponded

the orthography with

cUthmanic isn

and were transmitted

from the Prophet

authentic

Ibn Mujhid introduces'more---conditions, of Qir'ah the Qari' himself rather

considering

in his evaluation According

the following

than the Qir'ah.

requires

to his criteria conditions:

the acceptability

of a Qir'ah

a.

The Qri' Qur'an.

should be perfect'in

his memorisation of the

b.

He should have knowledge of different Qir't and Lught. He must rely on riwyah (narration)

ways of Icrb,

c. d.

and isnd. on

There must be consensus of the people of his city his Qir'ah.

1. Lat'if
2. al-Ibnah,

a1-Ishrt,
p. 53.

vol. I, p. 66.

188

Ibn Mujhid

(324/935)

asserts

that

the seven Qurr' in his their Kitb

of Hijz, al-Sabcah

Iraq were the

and Sham whose readings descendants unanimously In connection development classified Qir'ah Qir'ah

he collected and that

of the Tbicun in their with took

Qir't

were accepted cities, a new and the '

own cities the conditions

and other for

neighbouring readings studied

accepted

place when Makki b. Abi Ta-lib considering

them in his al-Ibanah itself rather

in his evaluation to him any three

than the Qurr'. if it agrees with

According the following

is acceptable

conditions:

a. b.
c.

Its transmission

from the Prophet should be authentic.

It should be sound linguistically.

Its orthography should 2 cUthmnic masahif. agree with one of the

Ibn al-cArabi

(543n148) in his al-cAwasim Min al-Qawsim3 attributes

these three conditions to certain unnamed scholars and gives them 4 Ibn al-Jazari adopts Makki's conditions with slight approval. modifications
1. 2.

as follows:

Soundness of the isnd. Consistency with the Arabic even if it language is lesser in any of the in eloquence.

ways of fluency, 3.

cUthmnic Agreement with the orthography of one of the directly, mashif, either such as'the reading Malik i. e. in a way which is consistent I, 3), or indirectly, . 5 with the orthography, e. g. the reading Malik.

al-Sabcah, p. 87, 2. al-Ibnah, pp. 51,90-91. 3. Edited 4. ibid., by Tali bi, vol. Il, 2 vols. p. 485.

1. Kitb

5. al-Nashr,

vol. I, p. 9.
189

He elsewhere used to opt for the tawtur (successiveness of l isnd) of Qir'ah, but changed this to soundness only on the grounds that if other conditions. there is tawatur then there is no need to seek 2 should consist of

The soundness of isnd here means that it hd (isolated than more mutawatir it reports)

and that although it

may not be

should at least

be mashhur.

by Makki, al-Baghawi,

al-Sakhwi,

This view is supported 3 Abu Shmahand Ibn al-Jazari. comes through in Arabic

According to them a reading is acceptable when it a sound mashhr isnd which is supported by. its and its mashif.

fluency

CUthmnic agreement with the orthography of one of the If one of these three conditions is not met the reading 4 should be regarded as shdhdh. for accepted

should not be accepted and it

In support of his views on the three conditions readings Ibn al-Jazarl

al-Dani, this al-Mahdawi,

quotes other scholars

Abu Shamah and al-Kawashi the salaf without al-Qastallni

before him, Makki,

is the view of all Ibn Hajar quoting this

and he adds that 5 Ibn alexception. and al-"Suyti opt

cArabi, for this,

al-CAsgalni,

supported

many other 6 view.

named and unnamed scholars

as having

1. Munjid, 2. al-Nashr,

p. 15. vo1. I, p. 13.

a1-Waj1z, pp. 145,172 and al-Nashr, p. 51, al-Murshid p. 13. pp. 9,44,

3. a1-Ibnah, vol. I, 4. ibid.

5. al-Nashr, vol. I, C 6. Ibn

and Itgn,

vol. I,

p. 210.

al-Arabi, p. 32, Lata'if

al-CAwa-sim, vol. II, p. 485, Fatb al-Ba-rl, vol. IX, al-Isharat, vo1. I., p. 67 and Itgn, vol. I, p. 225.
190

However according to al-Jacburi accepted reading is the authenticity includes

the only condition of its

for an

the other requirements of fluency

isnd which necessarily 1 and orthography, all readings agreeing

while according. to al-Hudhali

with the mashif are accepted 2 to the Ijmc .

in his al-Kmil
provided that

they are not in

contradiction

According to al-Zurgni not make tawtur obligatory readings is that acceptability

the reason why certain in the conditions

scholars

did

of the accepted for the might be enough 3

since the Qur'an is mutawtir, the three conditions

of a Qir'ah

to give knowledge which is the same as mutawtir. (897/1492) objects al-Nuwayri not make tawtur obligatory, scholars cAtiyya. h, like al-Ghazzll,

to the view discussed above which does of

because according to him the majority Ibn al-Hjib, all CAbd Ibn al-Barr, Ibn

al-Nawawl and al-Zarkashi of a reading.

demand tawtur as a condition In addition he states that

for the acceptability

the view which does not impose the condition innovation and stands against

of tawtur is an

the consensus of jurisprudents, that Makki was the by certain late scholars. 4

Muhaddithun and others. first one to differ al-Dimyti

Moreover he asserts

and that he was followed following al-Nuwayri

al-Banns'

asserts

that Makki was the

1. al-Nashr, 2. al-Nashr,
3. Manhil

vol. I, p. 13 and Itgn, vol. I, p. 37.

al-CIrfan, vol. I, p. 427.

vol. I, p. 211.

! nd _ t&'if 4. al-Qawrl al-ddhdh li-man Qar'a Bi-al-Shdhdh vol. I, p. 70.

al-Ishrt,

191

first

one who did readings.

accepted

not impose the condition 1

of tawtur

for

al-Safagisi

(1118/1 706)argues that according to Uslis, for the authenticity

Fugah' of a

and the Qurr' the tawatur is essential Qir'ah.

sound chain and fluency

Accordingly
even if in Arabic it

a Qir'ah
agrees with

cannot be authentic
the orthography

with only a
of the mashif by

as was maintained

by Makki followed

Ibn al-Jazari. Jazari

He adds that this because it

madhhab of Makki and Ibn aldoes not differentiate

Furthermore, according

is not reliable

between
to him,

what is Qur'n

and what is not.

differing

versions

given by the Qurr' do not affect because it it

the

successiveness of a Qir'ah, to one group of Qurral even if According to him therefore Amongjurisprudents with tawtur of its shuhrah of an isnd.
However, according and fluency

can be successive according

of them. 3 shdhdh is what is not successive. do not accept a Qir'ah Only the Hanafites except

is not according to all

the majority

transmission. 4

accept the

Ibn Miqsam (332/943)

is reported

to have used to read cUthmnic the mashif of Ibn Miqsam, of

to the two conditions in the Arabic omission

of agreement with This reading

language. of the first

because of its

condition

of authenticity

1. Ithf

Fudal'al-Bashar., p. 6.

p. 6.

2. Ghayth al-NafC, 3. ibid., p. 7.

4. al-Zafzf,

C a1-Tarif

bi-a1'-Qur'an

wa-al-Hadith,

pp. 54-55.

192

isnd was abandoned and rejected

by the consensus of the scholars.

He was questioned by leading scholars of his time and was forbidden to have repented and 1 returned to the consensus of the scholars. after Ibn al-Bgillni cUthmnic the f mashi. Ahd) and maintains regards those readings which conflict as having non-successive is not permissible with to continue, which he is reported

chains (Akhbr to read the Qur'n it has been to write 2

that it

except in successive transmission. agreed among all the Muslims that it

He adds that

is not permissible

or to read the Qur'an according to these anom.1ous shdhdh readings. However all scholars_, including Ibn al-Jazari, regard any as false

reading which omits the first and fabricated, intentionally and maintain

condition

of transmission

that whoever reads accordingly 3 is to be considered an unbeliever (kfir). differences cUthmnic between the mashif by them.

The orthographical

are known from various works and books composed on the subject early cUthmanic scholars who had seen the mashif and studied

CUbayd's In this respect reference may be made to Abu Fad'il al4c 5 Qur'an, Ibn Mujhid's Kitab al-Sabah, Dni''s al-Mugnic fi Rasm

p. 60, Munjid, p. 52, al-Nashr, -Ii, 124-125. hayat a -Ni iaTah. pp. vol. 2. Nukat al-Intisr, pp. 101-102. 3. Munji 17. p. ,

I.

Nukat al-Intisr,

vol. I,

p. 17 and

4. Edited by Jawhari,

Makkah, 1398-1973. 1972.

5. Edited by Shawgi Dayf, Cairo,

193

Mashif al-Amsrl Hij'

and al-Muhkam F1 Nagt al-Mashif2

and al-Mahdawi's

Mashif al-Amsr.

In the anonymous Muqaddimat Kitb alis devoted to the question of discuss

Mabni fi Ikhtilf

Nazm al-MacnT4 chapter five al-Mashif. Finally

the older books of Tafsir throughout Ay al-Qur'an the Qur'an, of al-TabarT,

these orthographicaldifferences the JmiC a1-Bayn Tafsir CAn Ta'wil

for example 6

al-Kashsha-f of al-Zamakhshari7 and a1-Jmic 1i-Ahka-m

of al-Qurtubi. 8

al-Qur'n

The condition

of conformity

with the orthography of one of

cUthmanic the mashif for the acceptability of any. Qur'ah is agreed 9 Thus Malik b. Anas is reported to have said upon unanimously. that anyone who reads according to personal codices not corresponding 10 cUthmanic According to with the mashif should not lead prayer. Ibn al-Jazari, the final CUthmnic the mashif were written down according to read

revealed version, mashif,

and the people of every city

according to their

having been taught by companions who used

1. Edited 2. Edited

by Otto Pretzl, Istanbul, 1932. cIzzat, by Damascus, 1972.

3. Edited by M. RamadSnin Majallat vol. XIX Part I, 1973, pp. 7 -.

4. Anon.,

Machad al-Makhctt-

al-cArabiyyah,
in

cAtiyyah published with the Mugaddimah of Ibn Mugaddimatn, ed. by Jeffery; Cairo, 1954.

5. Mugaddimatn, pp. 117-133. 6. Published, in-18 vol's, Cairo. 1388/1968 and ed. Shkir (incomplete) in 16 vuis, Cairo, 1347-69/1955-69. 7" Published, 8. Published, ?: 4 vols, Beirut, 1366/1947. 20 vols in 10, Cairo, 1966. 9. al-Nawawi, al-Tibyn fT db Hamalat al-Qur'an, p. 17.
194

pp. 98-99.

10. Munjid,

themselves to read according to the teachings of the Prophet. The followers continued accordingly using the same method of the ' Ibn Shunbidh, however, students. ways differing from the

companions in teaching their

is reported to have read in certain cUthmnic mashif.

These differences

were the same as those

found in certain

2 c personal codices such as that of Ibn Mas d.

These readings of Ibn Shunbdh were objected to by the consensus of the scholars of his time who met in Baghdad in 323 A. H. Under

the chairmanship of Ibn Mujhid and with the support of Ibn Muglah the Abbasid wazir sentenced him to be beaten and forbade him to 3 Since no one is reported to have opposed this condition, continue.
agreement with the orthography cUthmnic of the mashif codices of certain was insisted companions in certain which does was not

upon, to the exclusion and their ahruf followers

of the personal

which were reported mashif. 4

to have differed Thus every reading

cUthmanic from the

not correspond accepted and its

to the orthography

cUthmanic of the mashif its isnd

and was regarded language

as shdhdh even if 5 was sound.

was authentic

The final is apparently

Arabic tongue"

condition,

of being consistent

with fluent

Arabic,

because the Qur'an has been revealed "In the perspicuous

(S. XXVI, 195). vol. I, pp. 7-8.

1. al-Nashr,

2. al-Fihrist, 3. al-Fihrist, and Munjid,

pp. 34-35, al-Murshid al-WajTz, p. 190. p. 34, al-Tibyn, p. 99, al-Murshid al-Wajiz, p. 17.

pp. 188-189

4. For more information, see Chapter 4 above. 5. al-Nashr, vol. I, pp. 16-17.

195

As regards the degree of fluency

arguments among the scholars. to by some scholars with says, In this

in Arabic,
connection

there are
certain readings

were objected

not in accordance as Ibn al-Jazari

on the grounds that they were l In conclusion, the most fluent practice. if a Qira'ah is transmitted in an authentic

, cUthmnic isnd and corresponds with the orthography of one of the

mashif, then it is acceptable reading if its language 2 is acceptable whether

or not another

may be more fluent.

The kinds of readings Views differed conditions concerning the kinds of readings according to the According into the

for accepted readings as discussed above. al-Qaysi

to Makki b. Abi Tlib following 1. 2. categories:

the readings are classified

The accepted readings which agree with the three conditions. The non-accepted readings which:
a. with the orthography of mashif. (This kind is refused, he says, for two reasons, because it is hd (isolated firstly, reports) in the Qur'an, and secondly, which is not acceptable it b. contradicts the consensus. ) transmission. disagree CUthmnic

do not have authentic

1. This will 2. al-Nashr,

be treated

in detail

in the following

chapter,

pp. 249f.

vol. 1, p. 15.

196

c.

is sound although cUthmnic not mutawtir and corresponds with the l language. do. Arabic the mashif-, not. conform with their P-iakki does not give examples for the. sake of

even though

transmission

brevity. However, Ibn al-Jazari,

for each kind according

after

quoting Makki, provides examples

classification as follows:

to Makkis

1,

Examples of the first kind are the two ways of reading Malik and Malik, (1,4). The examples of the second kind are as follows: a. The reading attributed to Ibn Mascd "Wa-a1--akara ta-'1-ijnth" which is in the mushaf with addition of "M Khalaga" as Na-i khalaga a -dhakara w&-al-vnth" (XCII, 3). The reading attributed to Ibn al-SumayfiC and Ab al-Sim1 "NunahhTka bi-badanika, -Li-takna li-man " while the authentic reading is ya . "Nu najjika bi-badanika. li-takuna li-man khalfaka yah". .
c. to Zayd and Abu Htim on the The reading attributed of Yacqb "Adriya 4.-garibun" authority which should be This last read as "Adrirrgaribun" without fath. kind, however, is rare or non-existent according to Ibn al-Jazari, and he only quotes this here to give

2.

b.

khalafaka

an example. Ibn al-Jazari into:

divides

the readings as regards their

authenticity

1. al-Ibnah,

pp. 51-52.

2. al-Nashr,

vol. 1, pp. 14-16.

197

a.

The authentic readings which are consistent with all three conditions required for the accepted reading.
Non-authentic conditions. ' readings which do not meet one of the

b.

He elsewhere divides

them into

three different

categories,

the first

being the famous (Mashhur) which is accepted by all the readings of the accepted narrators of Qiralat. and certain

people such as reliable books

An example of the ways in which Mashhr readings vary treatment of madd (prolongation). in madd go back to the the variations in

among themselves is in their According to Ibn al-Jazari

the variations

seven ahruf revealed to the Prophet, as do all accepted readings, (Qir't which all

have the status of successive readings mutawtir as that which is a fixed number of narrators),

Mutawatirah)?

He interprets

transmitted narrating

by a group of people (without on the. authority

He adds that mutawtir,

of another group to the end of the chain. 3 thus defined, gives knowledge.

The second category is that which is not accepted by the people 4 The third category is that which has and is not famous (Mashh5r). a sound chain and is consistent cUthmnic with the mashif. it differs with Arabic, but does not correspond

shdhdh because 5 cUthmnic from the orthography of the mashif.

This category is called

1. al-Nashr, vol. I, p. 15. 2. Munjid, pp. 16-17. 3. ibid., 4. ibid, p. 15. pp. 16-17. pp. 16-17.

5. Munjid,

198

al-cAsgalni
a.

divides

the readings into three categories

as follows:

The readings which correspond with the orthography cUthmnic of the mashif, but are transmitted with -He regards these as the same as strange isnds. the above. The readings which differ from or do not correspond cUthmnic He says that this kind with the mashif. is not regarded as 1ur an. The readings which correspond with the orthography of cUthmanic the in mashhr mashif and are transmitted isnds and accepted-by the scholars generation after This kind of reading is according to generation. him acceptable, and he gives the readings of Yacqb

b.

c.

cl and Abu Ja far as an example. al-Qastallni

a. b.

classifies

readings into the following

categories:
readings.

The readings

which are agreed to be successive there

The readings about whose successiveness difference of opinion.

is a

2 c. 'The readings which are agreed to be anomalous (shdhdh). According to Jall

divided into three

al-Din

al-BulginT

(824/1421) the readings are

categories:

1.
2.

Mutawtir:
hid: being

which are the seven prominent readings.

completing to the

the readings of the three Qurr' In addition the then. the readings attributed hd. the companions are regarded as same as

1. Fath a1-Bri, 2. Lat'if,

vol. IX, p. 32. p. 170.

vol. I,

199

3.

Shdhdh: being the readings of the followers such as al-Acmash, Yahy b. Waththb and Ibn Jubayr and their ' like. quoting with approval Ibn al-Jazari on the grounds that acceptability objects to this view

al-Suyti

of al-BulgLni

be subject only to the three conditions

In conclusion, kinds giving 1. of reading an exact a1-Suyuti as regards definition classifies their

should 2 for an accepted reading.

the in greater detail,

of a Qir'ah

acceptability

of each kind

as follows:

al-Mutawtir,

by a group on the of another to the end of chain, and for whom authority it would be impossible that they should agree on false. The example of this kind is what all agree of all on the authority of the seven readers from them. The greater part category.

which is narrated

something narrators

upon transmitting readings is in this

2.

which is narrated with a sound chain, but is not mutawtir, with the condition that it should correspond CUthmnic to one of the mashif, and be consistent with al-Mashhr,
the Arabic readings language. An example of this is where the He asserts that of the seven Qurr' vary. in reading the Qur'an only these kinds are permissible and that they should be accepted without any doubt.

3.

al-Ahd,

which are narrated with a sound isnd but are not consistent with the Arabic language or the orthography Readings of this kind are hd even if of the mashif. *is their isni This kind is not accepted and mashhr.
vol. I, p. 210.

1. Itgn, 2. ibid.

200

it

is not permissible

to read the Qur'an

according

to it.

An example of this

is found in the

al-Mustadrak of al-Hakim who reports on the authority of the Prophet the reading (rafrif) which is found in the mushaf as (rafraf), and the reading (Qurrt) which in the mushaf is 4. al-Shdhdh, that (Qurrat) (S. XXXII, 17).

which has no sound chain, for example the reading of (Malaka) and ucbadu) which and according to accepted readings are (Maliki) (Nacbudu) (S. I, that 4-5).

5.

al-Mawdc,

which has no origin or is fabricated which were such as the readings compiled by al-Khuzci to Abu Hanifah, e. g. (Yakhsh Allhu attributed

cIbdihi Min

al-cUlam'a) where the authentic reading cibdihi XXXV, 28) (S. is (Yakhsh Allha min al-ctlam'u) which is similar to al-Hadith al-Mudraj,

6.

al-Mudraj,

i. e. what is added to the text of the Qur'an as tafsir, to Sacd b. Abi Wacgas, e. g-. the reading attributed
with the addition of Min Umm. after Wa-Lah AkhunAw Ukhtun cAbbs (S. IV, 12 ) and the reading attributed to Ibn cAlaykum to Laysa with the addition of Fi Mawsim al-Hajj Junhun An Tabtagh Fadlan Min Rabbikum) (S. II, 197 ), 1

The successive

and anomalous readings

The views of the scholars agree upon the successiveness of the seven
distinguished Ibn Mujhid readings in his of the amsr which were compiled al-Sabcah. Thus-they by and

Kitb

were-accepted

1. Itgn,

vo1. I, pp. 215-216.

201

canonised by the consensus of the scholars with their fourteen ' Many books were composed by prominent philologists versions. support of al-Sabcah in their phonetical aspects and linguistic 2 features. Ibn Mujhid himself regards other readings than his

in

al-Sabcah as shdhdh and his view was adopted by a group of scholars, although certain others, while they agree with Ibn Mujhid on the add to them the three readings of Thus according to this In this view the

successiveness of his al-Sabcah, Abu Jacfar, Yacqb and Khalaf. 4

successive readings are ten,

connection many books were

composed on the readings of eight, or more to the list view and supports it

nine or ten Qurr', adding one 5 Ibn al-Jazari of Ibn Mujhid. adopts this most strongly and states that the ten readings

have been accepted by the salaf

no objection reported from them.

and their

descendants, for there is

to Ibn al-JazarT He

Thus according

the ten readings

were accepted

by the people unanimously.

studies

the chains (asnid)

of the three additional

that they have the same status

In support

readings to prove 6 as the seven successive readings.

Ibn Taymiyyah and Ibn Hayyn to the

of his view he quotes

1. Lat'if al-Bahr,

a1=Ishrt, vol, 1, p. 170, and vol. II, p. 324.

al-Hujjah, edited by al-Najdi and others

CAli 2. Abu al-Frisi,

Ibn Kh 1awayh, al-Hujjah, ed., Cairo 1966. 2nd ed., Beirut 1977. 3. Ibn Khaldn, al-Flgaddimah, p. 479. 4. al-Nashr, vol. I, pp. 38-43, Munjid, pp. 15-16. 5. al-Nashr, vol. I, p. 43 and pp. 58-98.

Ist

edited

by Mukarram,

202

effect

that the seven readings are different for the first

from the seven ahruf

and were introduced century,

time by Ibn Mujhid in the fourth

while before him the ten readings were known in the amsr In addition, but if according to them the people who '

and accepted by the people. ten readings are successive, do not know them all,
Moreover, Ibn al-Jazari

there are certain

they should not reject

lists

what they do not know.

Qurr'

the names of prominent

or some

of them from the time of Ibn Mujhid in the fourth time of Ibn al-Jazari
he asserts exception. 3 that

himself

century until the 2 in the ninth century. In conclusion

are equally successive without

the ten readings

Finally to quotations
al-Baghawl,

he devotes chapter five from scholars supporting

of his Munjid al-Mugri'in his view, referring

4 are successive 5

to

Ibn Taymiyyah and al-Ja'buri. to Ibn al-Hjib

According except

the seven readings like

in certain

ways of pronunciation

the madd and imlah.

Ibn Khaldn opts for this view, approving the successiveness of only 6 the seven readings. This view was rejected among the scholars on grounds that the seven readings were transmitted from the salaf with

1. ibid.,

pp. 28-29, c. f. 2. Munjid, pp. 29-45. 3. ibid., pp. 45-46. pp. 46-49. p. 57.

Fatw,

vol. XIII,

-pp. 390-394.

4. ibid., 5. Munjid,

6. Mugaddimah, p. 479.

203

all

their

asnid,

orthography,

linguistic

aspects including

phonetics

and ways of pronunciation.

As regards the madd for example the Qurr' of prolongation,

l

agreed unanimously on the existence

only concerning the degree of madd.

but differed

Abu Shmahregards the seven readings as successive when they Thus when they differ they are not agree with each other. 2 However, Ibn al-Jazari objects to this view as successive. contradicting to the view of the majority. In support of this view in
to

he states that each one of the seven readings were transmitted

successive select chains what Ibn Mujhid 3 each from among many. and that had done was only

two ruwt

Furthermore,
all successive

according to Ibn al-Jazari

or disagreeing

the ten readings are

each other and

in agreeing

with

concerning all

their

aspects.

4 The

In support of the ten readings many books are written. first

is book known having them to on composed a us. as author 5 He was a1-Khuzci (d. 408/1017) a1-Muntah fi -al-Qir't al -CAshr.
followed Qir't 1i by Abu al-Ihd al-Mliki (d. 438/1046) Kit- ab al-Rawdah fi alof

cAsharah,

being the ten readings

and the reading

1. Munjid, 2. al-Murshid

pp;

87 -:: 62`, al-Wajiz, p. 177,

and Lat'if and Munjid,

a1-Ishrt, p. 63.

vo1. I,

pp. 78-79.

3. Munjid- 'pp. 62-67. 4. ibid., p. 54. 5. al-Nashr, vol. 1, p. 93, and Lat'if al-Ishrt, vol. I, p. 86.

204

Nasr al-Baghdadi (d. 442/1050) al-Mufid Fi al-Qir'at Ab--u al-Acmash. 3 2 Ibn Shita (d. 443/1051) al-Tidhkr Fi al-Qir't al-cAshr, al-cAshr, 4 Abu-alIbn Faris (d. 450/1058) al-Jmic Fi al-Qir't al-CAshr,
Hasan al-Frisi Ibn Jubrah wa-al-Arbacah Mustanir Kitb (d. 461/1068) Kitb al-Jmic al-Kmil Fi al-Qir't Fi al-Qir't al-cAshr, al-CAshr Kitb al5

al-Maghribi al-Z'idah

(d. 465/1072)

cAlayha, 6 Ibn Suwr (d. 496/1102) al-'Ashr, 7 1T Abu

Fi al-Qir't

al-Muhadhdhab

Fi al-Qir't Kitb al-CAshr, al-CAshr

(d. 499 /1106) al-Khayyt, 8 Abu al-cIzz al-CAshr, al-Qalnisi al-Mubtadi' Watadhkirat alal10

al-Wsiti MuntahiFT

(d. 521/1127), al-Qir't

Irshd g

Ibn Khayr-un (d. 539/1144) Fi al-Qir't

Kitb

Mdih Fi al-Qir't

and al-Mifth

al-CAshr,

al-Shahrazri al-Wsiti

(d. 550/1155) Kitb al-Misbh FT al-Qir't

al-CAshr.

11

(d. 740/1339) al-Kanz Fi a1-Qir'at al-`Ashr and a1-Kif 12 Ibn al-Jundi (d. 769/1367) Kitb alyah Fi al-Qir't al-CAshr, 13 Sibt a1-Khayyt (d. 541/1146). Bustn Fi a1-Qir'at al-cAshr,

1. al-Nas hr, vol. I, 2. ibid. 3. ibid., 4. ibid. 5. ibid., 6. ibid., 7. ibid., 8. ibid., 9. ibid., 10. ibid. 11. ibid., 12. ibid., 13. ibid., p. 93. p. 94. p. 97. p. 75. p. 91. p. 82. p. 84. p. 86.

p. 74.

p. 84.

205

Abu Nasr Mansur b. Ahmada1-CIrgi 2 (d. after 420/1029) Ibn ala1-Ishrah Fi a1-Qir't al-CAshr, 3 Jazari (d. 833/1429) al-Nashr Fi al-Qir't Tagrib al-Nashr al-cAshr, 4 F1 al-Qir't Tahbir al-Taysir fi Qir't al-A'immah alal-cAshr, c5 CAsharah, and Tayyibat al-Nashr FT al-Qir't al-Ashr. al-CAshr,
We also (d. 399/1008) (d. 448/1056) Allah books composed by Ibn Ghalbn 7 Fi al-Qira'at Abu Macshar al-Tadhkirah al-Thamn, 8 CAbd Kitb al-Talkhis Fi al-Qira'at Abu al-Thamn, on eight readings (d. 560/1164) of Kitb Kitb al-Mufid F1 al-Qira'at al-Thamn find

Irdat

1ib Fi a1-Qir't a1-T.

al-Hadrami

being an abridgement above)9 and Sibt Thamn adding Khalaf

al-Talkhis (d. 541/1146) of

of Abu Macshar (mentioned al-Mubhij Fi al-Qira'at al-Acmash, al-

al-Khayyt

to them the readings 10 and al-YazidT.

Ibn Muhaysin,

Finally

we find certain

scholars who devoted their

books to the

readings of the three additional example the books of al-Dni

Qurr' or only one of them, for ll c (d. 444/1052) Mufradat Yaqub,

1. al-Nashr, vol. I, p. 84. 2. ibid., p. 93.

3. Edited 4. Edited 5. Edited by ai-Dabbc, by Ibrahim by al-Qdi 2 vols, Beirut (n. d. ). ed., 1381-1961, Cairo. CAtwah CAwad, Ist and Qamhwi, Cairo,

1st ed.,

1393-1973.

6. Ed. al-Dabbc, included . Cairo, 1354/1935. `.

7. al-Nashr, vol. I, 8. ibid., p. 77. 9. ibid., 10. ibid., 11. ibid., p. 93. p. 83. p. 60. p. 73.

in Ithaf

al-Bararah

bi-al-Mutn

al-CAsharah,

206

Ibn a1-Fahhm (d. 516/1122) Mufradat Yacqub, and Abu Muhammad al-Sacidi 2 Mufradat Yacq-ub, Ibn a1-Jazari (d. 833/1429) (died-after 650/1252) al-Durrah al-Mutammimah Fi' a1-Qir't C a1-Ashr being the readings

c Shark a1-.Samnudi Ala Matn alof Abu Jacfar, Yacqb and Khalaf. 4 Durrah al-Mutammimah Fi al-Qira at al-cAshr.

Definition

of shdhdh followed by Abu Shmahand Ibn al--Jazari, a

According to Ibn al-Salh,

shdhdh is the reading which has been. narrated as Qur'an without successive transmission accepted by the people. book of Ibn Jinni Qir't ;da-al-idh called or at least He refers al-Muhtasib

a famous (mashhr) transmission to the material fi contained in the

Tabyin Wujh Shaw dhdh alkind.

CAnhSas an example of this

According to Makki and Ibn al-JazarT, which contradicts Arabic although it

it with

shadhdh is the reading

the orthography

cUthmnic of the mashif or the in its chain. Alternatively

it corresponds

might be authentic

has been transmitted the orthography

in an unauthentic and fluent Arabic.

chain

although

1. al-Nashr, vol. I, pp. 75-77. 2. ibid., p. 98.

by al-Qdi and Qamhwi, Ist ed., 1393-1973, Cairo, Aleppo. 4. Edited by al-Dabba Cairo, (n. d. ). , 1386-89/1966-69. 5. Edited by tasif 2 Cairo, vols., and others, 18. 6. al-Murshid 184 Munjid p. al-Wajiz, p. and , 3. Edited

207

Alternatively but it

again

it

corresponds

with

the three

conditions, l

is not famous (mashhr)

and was not accepted of scholars

by. the people.

However, according

to the majority

which is not transmitted

in a successive

shdhdh is 2 manner.

the reading

Thus al-Qastallni because it

states

that shdhdh is not regarded as Qur'an of tawtur. In support of his view referring to al-Ghazzali, . and the

lacks the condition

he quotes Hslis, Ibn al-Hjib, majority

Fugah' and other scholars, cAdud al-Din,

al-Qdi

of scholars'

as objecting

al-Nawawi and al-Sakhwi 3 to shdhdh readings.

al-Nawawi is reported to have said that it read shdhdh in or outside prayers.

is not permitted

to is

cAbd Moreover Ibn al-Barr

reported to have stated that the scholars agreed unanimously in 4 al-Qastallni rejecting shdhdh readings. refers to al-Adhruci, al-Zarkashi, al-Asnawi, al-Tirmidhi 5 reading with shdhdh. al-Nas'i and al-cAsgalnT as

having forbidden

Furthermore al-Sakhwl is quoted by his pupil his approval as having said that it
with shdhdh readings,

Abu Shmahwith to read the Qur'an

is forbidden

Muslims and the taw tur.

because they contradict 6

the consensus of the

1. a1-Qir't 2. ibid. 3. Lat'if 4. ibid., 5. ibid.,

al-Shdhdhah, p. 10.

See 197 above.

a1-Ishrat, p. 73. p. 74.

al-Waji'z,

vol. I, pp. 72-73.

6. al-Murshid

pp. 181-182.

208

As regards al-Nuwayri interpretation

use of the anomalous readings allowed

al-Safgisi

quotes

as having

the use of shdhdh in the for linguistic arguments purposes in Islamic and also law, its

of the Qur'an

use as a source to substantiate this is only according of scholars the earlier

although since to

to a certain disagree scholars only

group of jurisprudents, with this opinion.

the majority al-Nuwayri

According

who were reported for

to have read with mentioned above,

shdhdh must have read it but never as Qur'n. 1

the two purposes

How does one distinguish question states two categories

a.

shdhdh?

Ibn al-Jazari

answering this into

that the books composed on Qir't according to their authors:

are divided

Those who compiled

the accepted

readings the people agree with two books entitled al-Ghyah of Ibn Mahrn and alHamadni, Ibn Mujhid, al-Sabcah, al-Qalnisi, Irshd Mjaz, al-Mubtadi', al-Dni, al-Taysir, Makki, al-Tabsirah, Ibn Shurayh, al-Talkhis, al-Tajrid al-Ahwzi, al-KfT,

and whose like the unanimously,

readings

Abu Macshar al-TabarT, Ibn al-Fahhm, al-Iclan, Hirz al-Amni. b.

al-Safrwl, and al-Shtibi,

Those who compiled books or readings which they of their successiveness or received irrespective anomalousness, like the books of Sibt al-Khayyt, ": Abu Macshar, al-Hudhali,. Abu Shahrazri, CAll C Ali al-Mliki, Ibn Faris and Abu al-AhtvzL2

1. Ghayth al-Nafc, p. 7. 2. Munjid, pp. 18-19.

209

Ibn al-Jazari

elsewhere attributes of accepting

to certain

unnamed

scholars the practice attributed followers.

shdhdh readings which were

to the personal codices of some companions and their He states that the majority of scholars object to

the shdhdh readings on the grounds that they are not mutawtir and that even if they used to be authentic in transmission they

are now abrogated by the final

revised version or by the consensus or they had not been

cUthmnic of the companions on the mashif; transmitted seven ahruf. as mutawtir; 1

or they might not have been from the

Development of the concept

of shdhdh

After

the compilation

cUthmnic of the mashif,

the readings

differing

cUthmnic from the ones were regarded as shdhdh. condition for the authenticity of

Thus it was made an obligatory any reading, that it

should correspond with the orthography of

cUthmnic the mashif and accordingly the readings contradicting CUthmnic the mashif were abandoned and destroyed.
The first his al-Sabcah, al-Sabcah al-Muhtasib al-Mukhtasar. development regarded was that Ibn Mujhid readings stage rather after introducing

the other In this

than his composed his book. and

as shdhdh.

Ibn Jinni

and Ibn Khlawayh wrote They both regarded

his two books a1-Badic the other readings

over the

1. al-Nashr,

vol. I, pp. 14-15.

210

seven readings compiled by Ibn Mujhid as shdhdh.

Ibn Jinni

regards shdhdh as the readings which were not included in l He attributes Kitb al-Sabcah of Ibn Mujhid. to the people 2 Accordingly of his time the description of them as shdhdh. thus what is meant by shdhdh here does not necessarily 3 it is linguistically anomalous or Lughah Shdhdhah. The next step was the introduction for the accepted readings as a result one of the three conditions
effect readings of accommodating

mean that

of the three conditions of which any. reading missing This had the
four as shdhdh.

is regarded as shdhdh.
three readings while

the other

over the ten readings anomalous readings

were finally are as follows:

regarded

These four The Qri'

His district Basrah

1st Rwi Shujc (190/805)

2nd Rwi al-Dri (246/860)

1. al-Hasan al-Basri (d. 21/614)

2. Ibn Muhaysin (d. 123/740)

Makkah

al-Bazzi (250/864)

Ibn Shunbdh (328/939)

3. al-Acmash (d. 148/765) 4. Yahy al-Yazidi (d. 202/817)

Kufah

al-Shunbdhi (388/998) Sulaymn b. al-Hakam (235/849)

al-MutawwiCi (371/981) Ahmadb. Farah (303/915)4

Baghdad

1. al-Muhtasib, vol. I, 2. ibid., pp. 32-33. 3. ibid.

p. 32.

4. al-Qir't

al-Shdhdhah

211

These four readings are included al-Dimyti, cAshar. l Ithf

in the work of al-. Banns al-Arbacata

Fudalal al-Bashar bi-al-Qir't

The relationship al-Zarkashi

between the Qir't by a1-Qastallni

and the Qur'an and al-Bann' differentiates

followed

between the Qur'an and the Qir't. is the revelation Qir't miraculously

According to him the Qur'an

revealed to the Prophet while the phonetical and linguistical 2

are the orthographical, in the variations t-

differences Anfac authentic is that-of

of readings of the Qur'5n.

there is no. major difference

between the between them

reading and the Qur'an and that the relation the part to the whole.
although the Qur'an Th there is an overlapping this

Howeyer connection between

and close and

and Qir't u- s.

does not unite

make them the same thing. remains clearly distinguishable.

the difference

between them

Ibn al-Jazari the Qir't definition Qir't in their

does not make a comparison between the Qur'an and definitions, but he seems to have opted for the He states that

of the Qir't

given by al-Zarkashi.

is the science of knowing the agreement of the transmitters

1. Edited by a1-Dabbc, Cairo, 1359. CUlm 2. al-Burhn fi' al-Qur'an, vol. I, p. 318, Lat'if vol. I, pr. 170-171andIthf fudala1 al-Bashar, p. 5.

al-Ishrt,

212

and their

differing

in the transmission

of the Qur'an

as regards

lughah and icrab, 1 mashif.

and the orthographical

differences

between the

The compilation The first started

of Qir't

and the earliest of Qir't

compilers was that certain scholars

step in the collection collecting Qir't

and composing books on them, without number of Qir't. The first is

a

restricting, scholar

themselves to a fixed

known to us as having composed a book on Qir't

who is reported as having

Yahy b. Yacmur (d. 129/746) book on the Qir't according

authored followed

cUthmnic to the mashif? (d. 205/820)

by Yacqb b. Ishq al-Hadrami Qir't called al-Jmi. c3

who composed a book on

According to Ibn al-Jazari

the first

author on the subject

is

CUbayd Abu His book is reported to al-Qsim b. Sallm (d. 224/838). 4 have included twenty five readings. He was followed by many other scholars who composed books on the Qir'at Jubayr al-Kufi (d. 258/871) is reported cities, selecting of the cities,. Ahmadb.

to have written

a book on the This

readings of the five was followed

a Qri" from each city.

by the book of Ismcil

b. Ishq al-Ma-likT

(d. 282/895) After

which is said to have contained readings of twenty Qurr'. 1. Munjid, 2. Qurtubi,

p. 3. wa-al-Nahwiyyin, vol. I, p. 85. p. 51.

vol. I, p. 63. 3. al-Zabidi, Tabag t. al-Lughawiyyin 4. al-Nashr, vol. I, p. 34 and Lat'if,

213

this

came al-Tabari

(d. 310/922), whose book on Qiralat

is reported by that

to have contained more than twenty readings and was followed of al-Djni readings. (d. 324/935) which is reported They were followed

to have included eleven the first

by Ibn Mujhid (d. 324/935),

scholar known to have introduced

the seven Qurr' and to have

selected them from the five cities, Madinah,, Makkah,Kfah, Basrah ' 2 Kitb al-Sabcah. His book is entitled and Sham (Damascus). The Qurr' whose readings were compiled by Ibn Mujhid are the following:
The Qri' His district

Nfic (d. 169/785) Ibn Kathir (d. 120/737)

MTdinah Makkah Damascus Basrah Kfah

Kufah Kufah was criticised it had created by certain confusion scholars among the

Cmir (d. 118/736) Ibn CAmr (d. 154/770) Abu cAsim (d. 128/744)
Hamzah (d. 156/772) a1-Kis'i (d. 189/804) Ibn Mujhid

This work of

of his time on the grounds that common people

between the two terms of the seven ahruf and the 3 Accordingly for the purpose of removing seven canonical readings.

1. Lat'if, 2. Edited

vol. I,

pp. 85-86 and al-Nashr, Cairo, 1972.

vol. Il,

pp. 33-34.

by Shawgi Dayf,

3. al-Nashr,

vol. I, pp. 36-37 and Munjid,

pp. 70-71.

214

this

claimed confusion

certain

scholars are reported

of only one QR H

to have
or ten

composed books on the Qir't 1 Qurr'.

or eight

In support of Ibn Mujhid's

Ibn Abi Hshim states that

book, his pupil

Ab Thir

people went too far

and misunderstood

Ibn Mujhid, who was far beyond what people thought about him and than to confuse the seven ahruf and the seven was more intelligent 2 in Furthermore, it is argued that his intention readings. selecting seven was simply that he wanted this number to agree of

with the number seven which occurs with regard to the revelation 3 the Qur'an in seven ahruf. Ibn Mujhid mentions in his introduction his reasons for selecting these seven Qurr', than their basing

his arguments on the evaluation 4 Qir' t.

of the men rather

Although the ruwt of his al-Sabcah were very numerous he selected only reducing prominent two or three! `ruwat for each Qri'. readings His reason by choosing for

them was to facilitate

the two most

among the ruwat who, according and reliable. as follows:

to him, were the most

knowledgeable

They may be classified

1. al-Nashr, pp. 43-44. 2. Munjid, pp. 72-73. 3. Lat'if, vol. I, p. 86.

4. Kitb al-Saboah, pp. 45-46.

215

The Qri Nfic Ibn Kathir %ir Ibn

His first

Rawl

His second Rawl Warsh (d. 197/812) Qunbul (d. 291/903)

Q1n (d. 220/835) al-Bazzi (d. 250/854)

Hishm (d. 245/859)

Ibn Dhakwn (d. 242/856) a1-Ssi (d. 261/874)

Hafs (d. 180/805) Khalld a1-Dri (d. 220/835) (d. 246/860)1

CAmr Abu cAsim Hamzah a1-Kis'i Ibn Mujhid's like

al-Duri

(d. 246/860)

Shucbah (d. 193/809) Khalaf (d. 229/843) Abu l-Hrith (d. 240/854)

work was adopted and revived among his followers al-Qaysi in his al-Tabsirah al-Sabc al-Qir't FT. and al-Dni

Makki b. Abi Talib

al-Sabc2 and al-Kashfcan whose book al-TaysTr

Wujh al-Qir't

was adopted and followed

by the scholars and

has become to the present day the standard work for students of the seven readings in their fourteen versions.

Ibn Mujahid regards the readings other than his al-Sabcah as shdhdh4 This was objected to by certain scholars on the grounds

that there were many Qurr' whose status was argued to be the same as his al-Sabcah or even greater, 747), the teacher of Nfic, his introduction
Yaoqb al-Hadrami

like

Abu Jacfar of Madinah(d. 128/ mentioned in Furthermore,

whom Ibn Mujhid himself

as a learned and respected Qri'.

of Basrah(d. 205/820)was

one of. his own al-Saboah

*pp. 8-9. al-Budr-al-Zhirah, 2. Edited by al-Nadawi, India, 1983. 3. Edited by. Ramadn, 2 vols., Damascus, 1974. 4. -al-Muhtasib, vol. I, pp. 32-33.

1. ibid.,

216

before

he replaced

him by al-Kis'i. in addition of

The reading to these

of Khalaf

al-Baghddi

(d. 229/843)

two has been argued Thus according these 1 three latter

to be as authentic to this readings

as al-Sabcah

Ibn Mujhid. are ten,

view the successive

readings

being added to the seven of

Ibn Mujhid.

However, according to certain readings of the following accepted readings:

Ibn Muhaysin a1-Yazidi al-Hasan ' a1-Amash

other scholars,

some or all and

Qurr' are argued to be authentic

(d. 123/740 A. D. ) of Makkah

(d. 202/817 A. D. ) of Basrah a1-Basri (d. 110/728 A. D. ) of Basrah

(d. 148/765 A. D. ) of Kfah

In their

support it

is pointed out that the acceptability

of

a reading should be subject only to the conditions readings, authentic and that the transmission of some or all

for the accepted these readings is

according. to certain districts or people who received it 2 in the manner of tawtur. However, a1-Qastallni' asserts that
the readings Shdhdhah are these which were agreed to be Qir't 3 four after the ten. Moreover, according to Ibn a1-Sa1h,

remaining

Abu Nasr al-Subki, over the existing

his son Ab'l-Hasan and al-Baghawi all 4 ten readings are anomalous (shdhdh).

readings

1. Munjid,

p. 15 and al-Nashr,

vol. I,

pp. 36-36.

2. Ibn Taymiyya, Fatw, vo1-.XIII, pp. 392-393, Ibn Ham, al-Qir't a1-Mashhura-h, pp. 269-271, al-Nashr, vol. I, p. 39.
3. Lat'if, 4. njid, uFT vol. I, p. 16. pp. 77,170.

217

In conclusion

to this

chapter we may say that variations

in

readings have existed

since the lifetime

of the Prophet and that to the fact The

everyone of those who differed

in reading used to refer way.

that they had been taught by the Prophet in this successors followed
them certain teach

the companions in this

Qurr'were

practice

and among
cities to

distinguished the Qur'an.

sent to different

the people

The. number of the Qurr' themselves

increased to the

and certain Qir't;

of them became famous and devoted hence the readings are attributed dominated

to them and eventually and were canonised three by

the seven highly the selection of

esteemed readings Ibn Mujhid,

although

an additional

readings

are argued to have the same position

as the seven of Ibn Mujhid.

The successive readings have been studied together of shdhdh and its development. Thus we find

with the definition

that the acceptability accepted readings

of any reading is subject to the conditions whose development has been studied, readings are entirely different It

ruling

is confirmed that the seven

from the seven ahruf since the first used to collect readings without

compilers and books on the subject limited condition number.

It is emphasised that riwyah is the most important of any reading, and that any reading

for acceptability

which does not correspond with riwyah or the other two conditions,
i. e. agreement with as shdhdh, obscure the mashif or completely and the Arabic unacceptable. language is regarded

218

7 CHAPTER

IKHTIYAR IN THE QIR'AH AND ITS BASES

CHAPTER 7

IKHTIYAR IN THE QIRA'AH AND ITS BASES

The question of ikhtiyr scholars may select readings,

concerns the fact that certain

qualified

one or more readings from among a number of ikhtiyr on the most authentic and fluent 1 judgement. The method of the Qurr' Qir't is based on the

basing their

ways of reading in their who are reported three conditions

to have chosen certain for accepted readings,

fluency of Arabic,

%mah correspondence with the mashif and agreement of the on 2 This termcmma is interpreted accepting them. either as meaning the people of Madinah and Kfah, this ikhtiyr, being a strong reason for 3 or as the people of Makkah and Madinah. of Qir't to the Qurr',
readings of their and students.

Discussing the attribution

Ibn al-Jazarl preferred This states that

they selected

certain

them in their is only

own readings exercised

and teaching

ikhtiyr

in respect

of selection

from own

existing

readings, and never extends to inventions or their 4 In this connection we find the word ikhtiyr composition.

1. al-Tibyn,

p. 99.

See 186-196, Chapter 6. pp. -2. 3. al-Murshid al-Wajiz, p. 172 and al-Ibnah, 4. al-Nashr, vol. I, p. 51.

p. 89.

220

occurring a.

frequently "The iktiyr [people]

in the books of Qir't, of Yacqub is followed of Basrah. "l

for

example:

by the common

b.

"The people agreed upon the ikhtiyr of them 2 (i. e. the Qurr' of the ten readings). "In book I have mentioned the readings of distinguished Qurr' who were famous by their 3 Qir't and ikhtiyrt. this

c.

d.

Ibn Khlawayh in the work attributed to him a1-Hujjah Fial-Qir't al-Sabc4 mentions of the seven Qurra that they based-their ikhtiyr 5 thr (traditions). the on of depending on the is not left to

There is no doubt as to the essentiality thr for any ikhtiyr the discretion subject in the Qir't,

nor that it

of anyone to adopt or select

readings which are not

to the conditions

for accepted readings mentioned above.

Accordingly, is rejected

any reading which does not conform to these conditions 6 and regarded as shdhdh. ikhtiyr started and the compilation of the Qir't the

The next step after was that certain authenticity transmission, scholars

composing books to establish readings on the basis of

of certain

selected

correspondence with the mashif and fluency

of Arabic,

1. Ghay t al-Nihyah, vol. II, 2. al-Nashr, vol. I, p. 37. 3. ibid. 4. Edited by Mukarram, 2nd ed.,

p. 43.

Dar al-Shuruq, 6.

Beirut,

1397/1977.

5. ibid.,

p. 62.

6. See p 23f,. below and p. 190 Chapter

221

bearing

in mind that

the philologists for

differed readings

concerning

the

degree of fluency ones. Accordingly

required

accepted

or preferred and the The first subject is

views differed ikhtiyr

among the Qurr' differed.

philologists author

and hence their

known to us as having (d. 285/898)

composed a book on this

who was the author of a book entitled l Kitb Ihtijj He was followed by Abu Bakr b. al-Qir't. 2 (d. 316/928), Kitb Ihtijj Ibn Darastuwayh al-Sarrj al-Qir'ah, al-Mubarrid (died after 330), Kitb al-Ihtijj of several Li-al-Qurr Ibn Miqsam Kitb

(d. 332/943),

the author

Ihtijaj

al-Qira'at,

Kitab al-Sabah

books on Qir't, c

bi-

Ilaliha

al-Kabir, known as

Kitab al-Sabcah al-Awsat and Kitb al-Sabcah al-Saghi'r Shif' al-Sudiar.

cAbd Abu Thir al-Whid al-Bazzr li-

(d. 349/960) a pupil of Ibn Mujhid and author of Kitb al-Intis-ar 5 Hamzah, Muhammad b. al-Hasn al-Ansri (d. 351/962) to whom is c cIlalih Kitb al-Sabah bi attributed al-Kabir6 Ibn Khlawayh (d. 370/980) to whom is attributed 7 Abu CAll
al-Frisi

Kitb al-bujiah
of a large

fi'1-Qiralat

al-Sabc,

the author

1. al-Fihrist, p. 65. 2. ibid. ', p. 86.

3. ibid., 4. ibid., 5. ibid., 6. ibid., 7. Edited pp. 38 and 68-69. pp. 35-36. p. 35. p. 50. by Mukarram, 2nd ed., Beirut, 1397-1977. to Ibn Khlawayh is disputed; The authenticity of

this attribution see MubammadalcAbid il Ibn Khlawayh L Tasihh", a1-Fsi, 'Nisbat al-Hujjah Majallat al-Lisn al-cArabi, vol. VIII, pt. I, p. 5 21 and al-Afghani, (ed. ) Hujjt a1-Qir't, 222 p. 24.

book in support entitled Kitb

of his

teacher

Ibn Mujhid's al-Sabcah,

Kitb 1

al-Sabcah

al-Hujjahli-al-Qurr'

Abu- Zarcah cAbd students)

al-Rahmn b. Muhammadb. Zanjalah whoseHujjatu al-Qir't2

(one of al-Frisi's

(403/1012)3 before and Abi Bakr was composed b. Idris whose al-Mukhtr fi

cUbayd Ahmad b. Allah

Macani Qir't

Ahl al-Amsr includes

Hadrami in addition In the fifth al-Kashf

the reading of Yacqub al4 to the seven of Ibn Mujhid. (d. 437/1080) book Wa-Hujajih.

century we find Makki's al-Sab.

cc An Wujh al-Qir't

C5 Wa- Ilalih

Refutation

of free exercise of choice in selection is concerned that certain ignorant

of readings people might

Ibn al-Bgillni misinterpret

the differences

between the Qurr' as meaning that

they were absolutely desired. He asserts

free to choose whatever way of reading they that this view is groundless and that it is

agreed unanimously that no single it has been transmitted

reading should be accepted unless chains. The condition of of all

with authentic

riwyah,, he says, is most essential Qurr' of the Qur'an, themselves by rejecting

and obvious. from the practice

since they used not to react immediately any reading they heard from each other for

1. al-Fihrist, and others,

p. 69. vol. I,

This

book of Cairo

Ibn Faris 1966.

is edited

by al-Najjar

1st ed.,

2. Edited by Sacid al-Afghani, 3. ibid., pp. 30 and 39. 4. ibid., p. 22. 5. Edited by Ramadan, 2 vols.,

2nd ed., Beirut,

1399-1979.

Damascus, 1394-1974.

223

the first

time,

fearing

that

it

might be authentic

and based on connection

the riwyah according to the other readers. al-Acmash is reported in a different

Ibrahim said

In this

as having said that when he used to read

way from what he had been taught by his teacher

the latter ' used not to say 'it is wrong' but

al-NakhaC1

'read

so and so'.

Ibn a1-Bgillni
the salaf, read without how it

comments that since this

be that

was the practice

the Qur'an 2

of

could

they would allow

to be

fulfillment

of the condition we also find

of riwyah? a large

In support

of the condition attributed

of riwyah

number of statements among

to distinguished

and famous Qurr'

of the Qur'an

whom we may quote the following:

a.

NfiC is reported to have said that he had been taught the Qur'an from seventy Qurr among the Followers, and that he based his ikhT tiyr on the 3 agreement of two of them. Ibn Mujhid states that Nfic was following 4 thr of the Qurr' before him. the

b.

c.

Sufyn al-Thawri is reported to have supported the reading of Hamzahon the grounds that he had not Harf of the Qur'an without depending read a single 5 thr". on

1. Nukat a1-Intisr,
2. ibid., p. 416. 0 3. Ibn Mujhid, Kitb p. 54. p. 82.

p. 415.

al-Sabcah,

p. 62.

4. ibid., 5. ibid.,

224

d.

cAmr is reported to have said that b. al-cAla' Abu if he had been free to read in certain ways as he ' desired, he would have read so and so.
He is also reported as having been asked concerning his own reading and ikhtiyr whether he had heard it To this he replied that if he all from the salaf. had not heard it, he would not have read it, because reading of the Qur'an should be according to the 2 Ibn al-BgillnT Accordingly, sunnah (i. e. riwyah). to read in a way not states that it is. forbidden 3 corresponding with riwyah.

e.

As regards

the grounds on which the Qurr'

support

their

ikhtiyr,

using grammatical and other evidences, their

Ibn al-Bgillni agree

says that the Qurr' who substantiate that they have been transmitted there is no objection logical

own readings all

from the Prophet himself

and that

to adding the evidence of riwyah other No one among the Qurra? explaining why he

evidence in support of. riwyah. his ikhtiyr,

is doing more than supporting selects this

reading but not rejecting

or refuting

the readings of that

other Qurr'. this

He only says in support of his own ikhtiyr in Arabic and more beautiful

way is the most fluent 4 others. Furthermore al-Qastallni' certain

than the

states

that preference

as between to the

readings is based only on the grounds of conformity

1. Ghyat a1-Nihyah, vol. I, p. 290. 2. Nukat al-Intisr, p. 417. 3. ibid., 4. ibid., p. 418. pp. 419-420.

225

most eloquent and best known ways in the Arabic language, since 1 they are all authentic and accepted readings. Hence, linguistical evidences in support of the Qir't the reason for choosing or selecting than others, connection are used only to substantiate this way of reading other In this who thought ikhtiyr 2

but never as the sole reason for ikhtiyr. Ibn al-Munayyir objects Qurr' to al-Zamakhshari

that the seven distinguished at will The right is still

is

had exercised their

as if

they were free from the condition

of riw5yah,

of using ikhtiyar permissible

among the various authentic provided that it

readings

among the scholars

according 3

to the riwyah

and used by qualified

and authorised

Qurr'.

The right with riwyah.

of ikhtiyr

is restricted

to use only in accordance

A free hand in using synonyms or reading according

to the meanings of the vocabulary of the Qur'an is not regarded as ikhtiyr readings, shdhdh. forbidden 4 because it hence it contradicts is strongly the conditions rejected for accepted

and considered beyond the kind is examples

The scholars agreed unanimously that this and should be stopped and destroyed. this, which are attributed
unauthentic in their revealed

Certain

which represent
were regarded abrogated 1. Latif

to the personal codices,

transmission or 5

as either

according a1-Ishrt, with

to the final vol. I,

version

of the Qur'n,

p. 170. vol. II, pp. 69-70.

2. -al-Intisf 3. l-Nashr,

al-Kashshf, vol.. I, pp. 44.

4. Nukat al-Intisr, pp. 321-330 and Munjid, pp. 17-18. 5. See, for more information, chapter 4, p. 122f.
226

Goldziher uses examples of this

latter

kind of reading to

conclude that they were used to make fundamental changes in the I ignoring the fact that all readings of this successive readings,
kind in contradiction of the common accepted reports readings are regarded 2

as shdhdh and isolated

opposed to the mutawtir.

C Abu Ubaydah on the other hand is reported purpose of this

as having said that the the meanings

kind of anomalous reading is to explain 3 of the well known (mashhr) readings. The text of the Qur'an is agreed to represent
form the first other various Harf in which it has been revealed. in accordance regardless with 4

in its

written

Thus the

ways of reading ur'n

the permission

to read the

in seven ahruf,

of the differences variations riwyah. in In referring taking 5 as an

of the scholars

in their

interpretation,

were only with

the ways of reading, this their respect readings we notice

which had to correspond

the companions and their of the Prophet al-Khattb Kitb

followers himself,

to the teaching CUmar b.

example the case of

and Hishm b. Hakim. Icrb Thalthin

Thus Ibn Khlawayh in his al-Qur'an reading al-Karim6 states of that

S-urah min and accepted Isma Rabbika

the only

authentic

in the beginning

(S. LXXXVII, l) is Sabbih

1. Goldziher, Tafsir

al-Madhhib al-Islmiyyah, al-Islmi, p. 19.

pp. 192-193.

p. 17.

c. f. Madhhib al-

2. al-Qir't wa-al-Lahajt, 3. Itgn, vol. I, p. 82.

4. See p. 106 Chapter 3. , 5. BukhrT, vol. VI, p. 48, (quoted in pp. 1-2 of Chapter 1). 6. Published in Cairo 1360-1941.
227

although, Rabbika,

linguistically as we find

it elsewhere

could

be read as Sabbih Fasabbih

(bi)

Ism(i)

in the Qur'n

bi-Hamdi

Rabbika (S. XV, 98) Qir'ah

not accepted because the l should be according to the riwyah. thi

asserts that to use free analogy in selecting

but

-s 'is

Ibn al-Jazari

certain and their

readings is forbidden. followers

He attributes

to certain

companions

(cUmar, Zayd, Ibn al-Mukandir, the statement:

cUrwah, cUmar should be one 2

cAbd b. al-cAziz

and al-Shacbi)

"Qir'ah

according to the sunnah (i. e. transmission from each other)

of generations,

and everyone should read as he has been taught".

The cUthmnic mashif are said to have been. freed from

vocalisation and dotting in order to preserve various authentic

readings which correspond with the orthography of the mashif, not to create readings according to every possible 3 the text. For example Sibawayh in his al-Kita-b4 Qir't and objects to certain

but

way of reading

supports certain

other ways although they might be only on the ground that the Qir'ah should not be disputed

substantiated

linguistically,

should be according to the sunnah, and it cammah5 or not accepted by the

1. ibid.,

p. 54.

2. al-Nashr, vol. I, p. 17. 3. Munjid, p. 56. 4. Published in Bulaq, 1316/1898. 5. ibid., vol. I, p. 74.

228

Furthermore

he uses certain

Qir't

in support of certain for

of grammatical grammatical the

tosubstantiate-the arguments .: constructions; for

authenticity

example he says the evidence

authenticity

of a certain

construction

is the reading of the

people of Madinah)
We find earlier among the companions and their certain way or that chosen Qir't, followers the the

phenomenon_. of supporting .. reasons for which this

mentioning

is to be preferred. adopted

The first the practise for his

man among the companions known to us as having of choosing choices (S. II, is certain Qir't and explaining

the reasons

2 cAbbas Ibn who is reported his reading

as having by quoting

read Nanshuruh Thumma Idh

259) substantiating

Sh'a Ansharah (S. LXXX, 22).

Among the earlier followed by his student evidences philologists we find al-Khalil b. Ahmad morphological of certain

Sibawayh using to substantiate

grammatical,

and phonetical 3 Qir't. We also Qir't, discussions topics

the authenticity

notice

this

phenomenon of choosing them with various

and selecting in the

certain

and supporting

evidences

of Quranic scholars and in the form of books on such 6 4 5 Macani al-Qur'an, and Icrb al-Qur'an. as Tafsir,

1. al-Kitb, vol. I., p. 417 and passim. 2. al-Bahr al-Muh-lit, vol. Il, p. 293.
3. al-Kitb, Passim.

4. i. e. Ab-uHayyn, al-Bahr al-Muhlt in 8 vols. MaCani al-Qur'an in 3 vols. 5. i. e. al-Farr', 6. i:e. Ibn Khalawagh,Icrab' Thal athin Srah Min a1-Qur'n al-Karim, Cairo 1360-1941.
229

For example al-Zajjj

studies (I, linguistically rafc

in his Maiani al-Qur'an

ways of readings corresponds with

Wa-I'rbuhl
for al-Hamdu

the various because it

2) and adopts

the authentic

riwyah which should be followed

in the Qur'n.

2 to- have

Hrn b. Musa al-Anwar (d. before 200/S15) is reported used to gather certain transmission readings and to have investigated

their them. 3

and other evidences in order to authenticate

This work of al-Acwar was objected to by the people of his time on

the grounds that should be subject the acceptability only to its and authenticity transmission. of any Qir'h 4

successive

In this

connection Abu Hayyn reports

Abu-al-cAbbs Ahmad b. between

Yahy as having been accustomed not to make preferences

the seven readings and having said "when the seven. Qurr' differ concerning the icrb in the Qur'an I do not prefer one to another, the

but when I turn to the ordinary

form which is stronger". referring scholar 'Abbas l to Ab a.

speech of the people I prefer

Abu Hayyn approves as reliable, 5

the above statement, and a

a man of religion

of grammar and language. to certain writers

According

numerous variations

in ways of

reading came about because the mashif were. free from vocalisation

CAbd by 1. Edited al-Jalil

2. ibid., vol. I, p. 7. 3. Munjid, p. 69. pp. 69-70.

Shalabi,

Cairo,

1394-1974.

4. ibid.,

5. al-Bahr al-Muhit,

vol. IV, p. 87.

230

and dotting

and hence differences

of opinions

took place among readings. An

the Qurr' as a result early example of this

of the different

possible

tendency is provided by Ibn Miqsam (d. 328/939 ) only on the written text of the mushaf his

who is said to have relied and the Arabic language.

He was prevented from propagating backed by the consensus of

views by the Abbasid authorities, Quranic scholars of his time.

This approach however is not valid, was subject to the riwyah, and we

for as we have seen the Qir'ah

cUmar have the example of the argument between and Hishm where 2 The each of them referred to the Prophet as his authority. various existence readings were only according before the compilation to the riw ah, and were in

of the Qur'an and the distribution

cUthmnic of the mashif to the amsr which were themselves accompanied by distinguished cities Qurr' 3 to teach the people of their Moreover, if the people had in any way might

according to the riwyah. free to read according

been left possible

to their

inclinations

compatible with the orthography

of the mushaf it

have been expected that all

such readings would have been accepted.

For example, from the grammatical point of view the Quranic phrase kun fayakn (S. III, nasb or rafc, 47 and S. XXXVI, 82) can be read either with

but the only way accepted in (S. III, 4 while both ways are accepted in (S. XXXVI, 82).

47) is raft

1. See for example Brockelmann, Trikh a1-Adab a1-CArabi, vol. I, p. 134, Madhhib al-Tafsir al-Madhhib al-Islmiyyah, p. 4. c. f. Goldziher, 22 (also. 17), aT-Ibyri, al-Islmi, p. 8. al-Khatib, a1-Furgn, p. alMaws!ah al- ur'ni ah, vol. I, p. 80 and al-Khu'i', al-Bayn, p. 181. 2. Bukhari, vol. VI, p. 482-483. 3. al-Qir'at wa-al-Lahajt, p. 183 and p. 48 of Chapter 2. 4. al-Kurdi, Trikh al-Qur'an wa-Ghar'ib Rasmih wa-Hukmih, p. 115. 231

Another example of this 162 9 )' the word where word is written followed without alif

kind is found in (S. XXII, is written

23)

with ali"f while the same If the Qurr' had with nasb However,

in S. XXXV, 33.

only the orthography they would have read it example and with khafd in the latter.

in the first Nfic and

cAsim

read the first

read them both. with nasb, while the rest of the Qurr' 1 with nasb and the latter with khafd. the only way of reading found in S. II, 123

As regards dotting is wal

tanfacuha shafcatun while a similar

example is read in

both ways, with ya' and t',

in the same s-urah, i. e. wal yugbalu (S. II, 48)2

ways while in as

minh shafcatun and wala tugbalu minh shafcatun

In S. IV, fatathabbat S. IX, 94 the word and fatabayyan, UI

is read both possible because both were transmitted, according reading

114 the word iyyhu

is readable

to the orthograpy attributed

6 L cmmah,while

this

being the authentic possible way,

to the

the other

aba-hu, being an is regarded

anomalous reading as a strange Furthermore,

contradictory although it

to the common reading, is attributed

reading, in S. VII,

to Hammdal-Rwiyah. is read by the reading it tastakthir-un the

cmmah-astastakbiru-n; which is regarded 3 riwyah.

Jjt to the strange opposed as -

48 the word O9.

as shdhdh on the grounds that

contradicts

1. Abu Shmah, Ibrz 2. al-Kurdi, Trikh

al-Ma

cani,

a1-Qur'5n,

p. 406. pp. 114-115.

3. Shalabi,

Rasmal-Mushaf wa-al-Ihtijj

bi 1i-al-Qir't,

p. 28,

232

On the other readings, orthography e. g. itself

hand in certain. ibril, jabril,

words we find

various

authentic while the

jabra'il

and jabra'il,

the essentiality in a way different reading

does not provide them all, which also confirms 1 Some other Quranic words are written of riwyah. from the usual one, but only indicate a single

is that which ,

which is according

to the riwyah. " 3C5 -9 (S. XXVII, 21)

Examples of this s( with the addition

kind are (S. XVIII, of an alif, In this \ 23) and

(S. LXXXIX, 23)

which are read connection (S. LXVIII, also

].a-adhbahannahu, we find J.. ?. of a

li-shay'in (S. L1,47 y'

and ji''a. ) and

which are read bi-aydin basis

and bi-ayyikum.

6) with the addition 2 Accordingly the

original

of any Qir'ah

the orthography practice differ same. Mulk) that

is agreed to be the riwyah, while 3 is always dependant on this. Hence we find in read in certain although places with consensus and the alS. I, 4

the Qurr' others

in certain

they are orthographically in S. III,

For example they agree unanimously and in (S. CXIV, 2) (Malik read (Malik) al-Nis), and other

26 (Malik in these

but they differ read (Malik),

as certain readings all

Qurr'

transmission.

being authentic 4

because of the soundness of their

1. al-Kurdi, Trikh al-Qur'n, 2. ibid., p. 116.

pp. 115-116.

3. Ab Shmah, -Ib"rz -a1-MacanT, p. 406. 4. al-Nashr, vol. II, pp. 239,405 and vol. 1, p. 271 and Tahbir al-Taysir, pp. 96,200 and 41.

233

Moreover, we find

certain

theoretical

ways of reading which Arabic

correspond with the orthography

of the masahif and agree with-the as having

language but which no one among the Qurr' is reported read; In this this also tends to confirm the essentiality refer al-nsi to (S. XVII, cal

of riwyah.

connection scholars cal

106) Wa-Qur'nan

Faragnhu Li: tagra'ahu linguistic

mukthin, which from the but

point of view could be read mukth, makth and mikth, 1 is only read by the consensus of the Qurr' as (mukth). Goldziher advances the theory that these different

readings

arise

from certain

Qurr' interpreting

a vocalised

and undotted text late the

in accordance with their date.

own understanding at a relatively theory overlooks

However as we have seen above this

importance of riwyah and ignores the existence of scholars who had devoted their
Whatever the reasons accepted or shdhdh, for

of the vast number subject.

readings, offers whether do not

studies

to this

the existence

of variant

the explanations evidence. will that

which Goldziher An examination serve to clarify

est to( seem

on any real

of some of the this. For

examples discussed example he refers read(Fa-Agil Anfusakum). reading

by Goldziher to a report

Qatdah (d. 117/735) authentic reading

in S. II, 54 a-Ugtul the latter with

Anfusakum)instead Goldziher maintains

of-the that

Qatdah considered

to convey a severe punishment and thus recited

which was incompatible

the sin mentioned

the passage in the alternative

1. al-Bahr al-Muhit,

vol. VI, p. 88.

234

way attributed

to him above;

commenting on this
point '

he says "In this

example we see an objective behind the differing reading".

of view which was the reason

However, report

against

this

we find that all fa'gtul

versions

except one

Qatdah as having read it

anfusakum and having each other in was martyrdom

interpreted

as meaning that they stood fighting they were asked to stop and that it

two rows until

for those who were killed and repentence for those who remained 2 al-Qurtubi, alive. who reports Qatdah as having read Fa-agil interpretes the word agil (save) as meaning anfusakum . "save yourselves from error by killing", thereby giving it the
3 Another example of this

same meaning as agtul. treatment authentic Tucazzirhu instead suggests former of XLVIII, readings

is Goldziher's

9, in which on this as opposed to others. Qurr'

occasion he uses certain

Thus he notes using that zy he the aid,

is read by certain

as Tucazzizhu this

of r'. tentatively,

The reason behind is that implies,

supposed change,

they may have wished to avoid according to him, material

word because it

while the latter

word is less restricted

in meaning.

In fact,

however, both words occur in different

places in the Qur'an, for

1. al-Madhhib al-Islmiyyah, 2. al-Tabari, Tafsir, vol. II, 3. al -Qurtubi, vo1: , p. 342.

11, Madhhib f. 5. al-Islam-i, p. c. al-Tafsir p. TafsTr, Vol. I, p. 92 p. 76 c. f. Ibn Kathir,

4. Madhhib al-Tafstr

al-islmi,

p. 11.

235

example in S. VII,
in meaning. differences cAzzarahu

157 and S. XLVIII,

), with no apparent difference

lexicon, there are no

Furthermore,

in the Arabic

cAzzara between and Nasara. as fakhkhamahu, wa-cazzamahu,

Ibn Manzr interprets sa-acanahu, wa-gawwhu,

wa-nasarahu.

He quotes in support of his interpretation and (S. V,

(S. XLVIII,

9)

cazziruhu Li-tu wa-tuwagqirhu)

He adds that in the Arabic

1 12 ) Wa-c. azzartum-uhum.
means al-Nasr by said in if

language

al-Taczir

tongue and sword. support

He reports

Waraqah b. Nawfal as having

of the Prophet

at the very beginning

of the revelation,

he is sent while I am alive ansuruhu). wa-al-tawgir

really

I will

aid him (sa-ucazziruhu al-taczir

wa-

Ibn Manzr says of this;. wa-al-nasr

that

hhun al-Icnah Thus it cannot

c2 marratan bad marra.

there is any difference

be maintained

in meaning between

C cazzaza. azzara and

Continuing certain
attributing their

the same general approach, Goldziher considers between the Qurr' are due to their
something

that

differences

fear of
from

to God and his Apostle

which may detract

attributes. In support of this theory he quotes S. XXXVII, CAjibta 12 Bal

via-yaskharun (Truly

dost thou

marvel while they ridicule), with fath,

in while the

cAjibta Qurr' the Kfah which some of of read

commonreading of the rest of the Qurr' is with damm, i. e.

1. Lisn al-cArab, 2. ibid.

vol. VI,

p. 237.

236

CAjibtu. cajab

He argues that

the Mufassir-un a difference 'marvelling'

interpreted

the word while

as referring

to God with the

of opinions,

some preferred since that it is

to attribute

to the Prophet, to God. He maintains

inappropriate reading

to attribute CAjibtu is

this with

the original

damm and quotes authenticates and accepts in

al-Tabari. both readings

In fact,

however,

al-Tabari

on the grounds that he does mention fath

the Qur'an that

has been revealed

two ways1 although to read CAjibta with

Shurayh (d. 80/699 to the other to God. reading,

) used on

and objected

the grounds that

CAjab

cannot

be attributed

However

Ibrahim al-Nakha i. is reported

as having objected to Shurayh's

CAjibtu cAbd Allah Mascd who used to read argument and stated that 2 According to with dammwas more knowledgable than Shurayh. Goldziher the two readings contradict-one-another, by al-Tabari of both readings indicates that it and the acceptance

was difficult at his 3 However, time to abandon one reading in favour of the other. in his discussion confirms the authenticity of both

al-Tabari

readings and states both correct

that although they differ He states

in meaning, they are view that the

and sound.

in support of this

Prophet marvelled at the verses which he was given, polytheists polytheists ridiculed said. him for this

that the

and that God marvelled at what the

1. al-Tabari, Tafsir, vol. XXIII, 29. 2. al-Kashshaf, vol. IV, pp. 37-38.
3. Madhhib al-Tafsir-a-l-Islmi, pp. 33-35.

237

Furthermore,
that both readings

al-Qurtubi

reportsCAli

b. Sulaymn as having said

the reference quotes

agree to give cAjibtu

one meaning and that

in both cAjibta

and

is to the Prophet.

He also

c Abu Ja far al-Nahhs as having approved this regarded it cAjibtu Bal as a sound one. al-Qurtubi "truly

interpretation

and

adds that-the their action

of this

meaning-of is heinous
as having cAjiba

may be something like

in my eyes" and he quotes connected the word 1 Rabbuka. Moreover, cjibtu Bal having cajiba

al-Bayhaai in this

in support with

context

the Hadith

a1-Nagq.sh is reported al-Hasan that

as having is

interpreted reported as

as Bal ankartu. this

b. al-Fadl cajab when it

supported

by stating

refers

to God

means inkr and taCzim and that this 2 (wa-huwa lughat al-CArab).
In fact if if readings were really

is an old Arab usage

not subject

to the riwyah, certain

or

a supposed fear

of attributing

to God and his Apostle

defects had led the Qurr' to change certain Goldziher thought, many similar

ways of reading,

as

one might expect the Qurr' to have changed fact they have

examples in the Qur'an, while in actual

done nothing except to interpret language.

them according to the Arabic

Examples may be quoted as follows: .

a.

"God disdains of things

not (l Yastahi) to use the similitude 26 lowest as well as highest. " (S. II,
0

b.

They plot

and plan and God.too plans, planners is God." (S. VIII, 30).

But the best of

1. For the text of this

pp. 70-71. 2. ibid., p. 71.

Hadith and others see Qurtubi,

238

vol. XV

c.

"...

Nay, both his

He giveth pleaseth...

hands are widely outstretched. and spendeth (of His bounty, as He (S. V, 67) ."

d.

"Soon shall

we settle opinion

your

affairs

LV, 31)1 "(S. both o ye worlds: and regarded as

Moreover Shurayh's unacceptable,

was rejected

and thus was not followed

by anyone,

on the grounds

that he contradicted

the tawtur.

Finally,

there is no evidence with dammis the

whatever for Goldziher's

original reading.

C that hypothesis. Ajibtu

The mufassirn interpret the verse so that both readings 3 confirm one another, and the Qurr' accept and authenticate the
two readings, because they agree with the conditions for accepted

readings.

4 argues that in S. XII, 110 the original reading

Goldziher further

is Kadhabu and that the Muslims were confused and faced with the
problem of finding many solutions the original introduced a way out from this a fact reading. According that it to him was

were suggested, reading,

which indicates

and the readings by the Qurr' 5 .

Kudhib and Kudhdhib were

subsequently

1. Hammudah, al-Qir't

wa-al-lahajt,

pp. 199-206.

2. a1-Zamakhshari, _al-Kashshf, vol. XXIII, p. 70.

3. al-TabarT, vol. XXIII, 4. al-Nashr, pp. 606-608. Tafsir, p. 70. vol. Il, vol. XXIII,

vol. IV, p. 38 and al-Al-usi, Rh al-Maani

p. 29, al-Zamakhshari, vol. Il, al-Kashshf al-Qira at

p. 356, al-Kashf,

p. 223 and Hujjat

5. Madhhib al-Tafsir

_al-Islmi,

p. 42.

239

Once again, however, it this way or that

seems pointless reading,

to assert

that of the This ma

is the original

since the text

Qur'an does not provide any evidence for such a claim. reading in fact Indeed, it is not attributed to any Qari'except

Mujhid

has been argued that the original

readings are Kudhibu

and Kudhdhibu, which are the commonones, and that the anomalous
reading which is attributed solely to Mujhid is derived from the

two authentic

readings,

and not as Goldziher maintained the opposite. the verse as meaning their

Mujhid is reported as having interpreted "when the Apostles gave up hope of their message) being punished and that their Apostles told a lie,

people (who rejected

people thought that the 4 there reached them our help". states that this reading has been
it if contradicts the reading the authentic was

However, al-Tabari
unanimously readings permissible rejected

on the grounds that He argues that

of the amsr, it

would have been interpreted readings for and better reading than that

in a way not contradicting of Mujhid. to al-Tabari The_best__ is as people who

the successive interpretation follows: "Until

Mujhid's

according give

when the Apostles

up hope of their

treated

them as liars

being punished by God and the Apostles ".

knew that their

people lied...

1. al-Tabari, Tafsir, vol. XVI, pp. 309-310, Ibn Khalawayh, Mukhta$ar p. 65 and Fath al-Bari, vol. VIII, p. 296. 2. al-Qir'at wa-'al-Lahajt, p. 209.
3. al-Madh hib al-Islm pp. 41-42. 4. al-Tabari, Tafsir, iyyah, p. 25. c. f. Madhhib al-Tafsir al-Islmi,

vol. XVI, p. 310.

240

al-Tabari of al-Hasan

offers

this

interpretation,

utilizing

the authority cllm

and Qatdah that zann may give the meaning of 1 (knowledge). Thus both Mujhid's reading and his interpretation 2 the consensus of the Qurr' and Mufassirin. contradict Ibn al-JazarT attributes states that Abu al-Qasim al-HudhalT readings with that in his al-Kmil isnd3 of errors

to Mujhid mentions

certain

a non-authentic his his book is full

and elsewhere concerning readings puts this

of al-HudhalT ir't

the Asnid of

and that

which have no authentic reading of Mujhid

transmission.

book contains unaccepted 4 Ibn Khlawayh also 5

among the anomalous readings.

Goldziher also mentions discussion,

cA'ishah's

contribution

to this in that

but his account of it

seems somewhat misleading,

the discussion

was purely concerned with the question of kudhdhib in favour of the former, attributed 6

as opposed to kudhib, which she rejected although her objection CAbbas to Ibn rather al-Qastallani was in fact

to the interpretation itself. 7

than the Qir'ah

argues that her objection

was to the Qir'ah it in the manner of

kudhib on the grounds that she had not received

1. al-Tabari, Tafsir, 2. ibid., pp. 309-310. 3. Ghyat al-Nihyah, 4. ibid., vol. I,

vol. XVI, p. 310. vol. II, p.:42.

p-349vol. XVI, pp. 306-308, and Fath al-Bari, vol. XVI, pp. 306-307. vol. VIII,

5. Mukhtasar, p. 65.
6. al-Tabari, p. 367f,. 7. al-TabarT, Tafsir, Tafsir,

241

tawtur.
in this

As for the reading Kadhab, it

and Goldziher is

does not appear at all

in supposing that

discussion,

incorrect

she was objecting

to Kadhab. reading is regarded as shdhdh, being and successive readings.

While Mujahid's attributed readings,

The first

only to him, there are two authentic being among the highly

esteemed seven canonical

; to Ubayy Ali,

is Kudhibu which is attributed

Ibn Mascud

c and Ibn Abbas among the companions and to their Mujhid,

followers

CAsim, Talhah and al-ACmash and to Hamzah and al-Kis'T the Kufans among the seven distinguished Qurr'. 2

who represent

a1-Zamakhshari based his Tafslr as meaning: told "Until

on this

reading and interprets souls

it

when the Apostles thought that their

them a lie

when they told them a lie".

or "their

hope told

them that they would be victorious", 3

Goldziher misunderstood al-Zamakhshari, believing that his 4 interpretation However a careful reading of represented Kadhab. it confirms that it
that

is based on Kudhib, and the matter is settled

Kadhabu separately, attributing it to

by the fact

he mentions

5 Mujhid.

The second authentic

reading is Kudhdhib which is

1. Irshd ad-Sari 2. al-Bahr

vol. VII,

al-Muhit,

p. 216. vol. V, p. 354.

3. al-Kashshf, 4. al-Madhhib 5. al-Kashshf,

vol. III, vol. Ill,

p. 510. p. 25. c. f. p. 510. Madhhib al-Tafsir al-Islmi, p. 42.

al-Islmiyyah,

242

attributed

c'ishah1 to

and among the followers

to al-Hasan, and

Qatdah, Muhammadb. Kacb, Abu Raja', al-Acraj 2

Ibn Abi Mulaykah, Qurr' 3

and among the seven distinguished cAmir cAmr Ibn b. al-cAl. and Abi

to Nfic

Ibn Kathir,

cA'ishah is reported to have interpreted to her reading Kudhdhib as follows: up hope of their people who treated "Until

this

verse according

when the Apostles give becoming believers, among

them as liars

and the Apostles come to think their onw followers, al-Tabari

as liars 4 there reached them the help of God". that they were treated to certain interpretation other scholars who read of the verse: "Until

attributes

Kudhdhib the following

when the

Apostles gave up hope of their Apostles came to think (knowledge) that their that

people believing

in them and the contect cilm

(meaning by zann in this them as liars,

people treated

there reached

5 them our help". This latter interpretation of the word zann to cilm is to al-Hasan and Qatdah, but al-Tabari mean attributed
objects to it, basing his objection on the grounds that it contradicts use the by the

the views of the companions. word zann in the place of cilm

He adds that

the Arabs only

where the knowledge is acquired

1. a1-Tabari, Tafslr, vol. XVI, p. 308. ibid., al-Bahr al-Muhit, vol. V, p. 354,

Tabari, harf,

Tafsir, Tafsir,

vol. XVI,

p. 309.

vol. XVI, p. 308.

243

means of reports word zann in this

or when it

is not physically l cilm. verse cannot mean

example, which Goldziher

seen, and thus the

To take another of his theory,

also

quotes

in support man-u

CAbbs Ibn is reported

as having

read Fa-In

bi-m amantum bi-hi

or Fa-In a. mnu bi-al-ladh1

5mantum bi-hi

as opposed

CUthmnic to the commonreading which corresponds with the mashif (S. II, 137) Fa-In amanu bi-mithli m emantum bi-hi.

cAbbs Ibn bases his objection that there is no being similar

However al-Tabarl contradicts states

to the commonreading on the grounds 2 to God.

that this report about Ibn CAbbas

the common mashif of the Muslims and the consensus of 3 CAbbas the Qurr'. Furthermore Ibn himself is reported as having 4 cUthmnic According to agreed in reading with the mashif. al-Tabari believe the interpretation in what are mentioned as you believe that of this in this verse should be that when they

passage of the books of God

and his Prophets path.

in them they are indeed on the right in this not between what

He concludes

what is meant by similarity between two beliefs,

connection

is the similarity

they believe

5 in.

1. al-Tabari, Tafsir, vol. XVI, 2. ibid., vol. Il, p. 114. 3. ibid. 4. ibid., p. 113.

p. 309.

5. ibid.,

p. 114.

244

On this

point

al-Zajjj similar

argues that if

someone were to ask if the as

l

there is anything reply

to the Imn other than Iman itself, that is, if they believe

is that the meaning is clear,

in the Prophets in the straight the author

you believe are therefore

and believe

in unity

as you do, they like you. 2

path and have become Muslims of Kitb Mugaddimat Kitb

Furthermore,

al-Mabni

studies the construction authenticity a.

b.

of this

verse linguistically

and supports its

on the following

grounds: as you believe.

It means if
The letter

they believe
b' is only

added for emphasis (ta'kid) mantum bihi. is the the sense of mithla m and phrase

c.

The word mithl is added in order to give corroboration (tawkid) and the sense of the phrase is thus
Fa-In manu bi-M Amantum bihi.

In this Mithlihi

connection reference

is made to S. XLII,

11 Laysa Ka-

Shay'un where the word mithl. is added for the purpose of so that the meaning of the passage is that there unto Him.
poetic

intensification

is nothing whatever like

this interpretation

Another example in support of

verse:

is. this

Kamithl al-Shams Idh is added in

Bazaghat

Bi-H Nuhza Wa-Mictru where the word mithl

the same way.

Wa-Icra-buhu, vol. I, al-Qur'an 2. anon., see Magaddimatn, p. 116. 1. Macani

p. 195.

3. Mugaddimatn p. 116.

245

Ibn Abi Dwud narrates objects to them all

this

riwyah that it

in different is written

versions, M

but

and states

Bimithl

Amantum bihi

in al-Mushaf

al-Imm

and all

the mashif

of the cities

and that it impossible,

is accepted in the language of the Arabs. he says, that the people of the cities particularly that it

It is

and the companions

should have agreed on an error, practice of prayers.

in the Qur'an and the is right and accepted

He continues

in the speech of the Arabs to"say to a person who meets you in a manner of which you disapprove "Ayustagbalu ' ithli
He quotes in support: (S. XLI, 11) Laysa kamithlihi

bi-hdh? "
shay'un which

means Laysa kamithli

Rabbi shay'un

and the expressions

L yuglu

11 Wa-l I i-mithl

i and L yuglu

in which these expressions mean

In conclusion, others isolated readings, the report

1i-akhi ka wa-1ii ' "myself".

i-mi thl i

ka -akhi

attributed

C to Ibn Abbas like

many

which contradict report

CUthmnic the mashif

is no more than an to successive (Mutawtir) on the of the

(Khabar hd) in opposition

which are accepted authenticity

by the consensus of the Qurr' in transmission, with the Arabic orthography language.

grounds of their CUthmnic mashif

and accordance states that

Ibn al-Jazari meanings according

the readings

may differ

in various

to the revelation

of the Qur'an

in seven ahruf

1. Kitb

a1-Mashif,

pp. 76-77.

246

These variations because it Qur'an (with

in meanings do not contradict that contradiction

one another, could be found in the the Qur'an

is impossible

which states care)? Had it

(S. IV, 82) "Do they not consider been from other

than God, they would surely

have found therein Goldziher,

in the Qur'an support his

much discrepancy. "'

considers that there are examples of contradiction

and thinks that S. XXX, 2-4 could that be a good example to

theory.

Here he argues

the two readings Sayaghlibna contradict reading that

Ghalabat... each other,

Sayughldbna-

and Ghulibat...

because the victorious according

according

to the former

are the defeated

to the latter

reading.

He maintains

most of the Qurr' read in accordance with the former reading, that the Muslim scholars 625 A. D. as a miracle regarded the victory of the Greeks in

and

of the Prophet, because the event took place it

according to his prophecy although according to Goldziher 3 indicates no more than a hope. In fact,
certain

however, the former reading is only attributed

17 Abu Sacid CAli, al-Khudri, CAbbas Ibn and

to

companions,

CUmar Ibn and among the followers 4 It is not accepted al-Hasan.

to Mucwiyah b. Qurrah and by the consensus of scholars and

is thus regarded as shdhdh.

The only authentic

reading accepted

1. al-Nashr,

vol. I,

p. 48.

2. al-Madhhib al-Islmiyyah, 3. ibid.

p. 18, c. f. Madhhib al-Tafsir

al-Islmi,

pp. 29-31.

4. al-Bahr al-Muht, vol. VII, p. 161, Qurtubi, vol. XIV, p. 4. Cand ni, Ruh al-Ma vol. XXI, p. 17. a1-Alusi,.

247

Cmma by the and regarded as mutawatir is the latter The former reading, in fact contradict historical
it it

reading.

although it

is regarded as_shdhdh does not meaning if or as al-Alsi the puts

as

the commonreading in its studied,

accounts are carefully

for

is permissible their

two readings that

to differ

from each other one

regards another, victorious year Persia

meaning provided is

they do not contradict in a group of people times. 2

and there

no contradiction at two different

being

and defeated

Thus around the while 622 A. D.

615 A. D. the: Byzantine was defeated later

Empire was defeated by the Byzantines

by Persia

around the year

which confirms the commonreading:

"The Roman Empire has been defeated but they (even) in a land close by; (this) defeat of theirs will soon after Within a few years with God is the be victorious. decision. In the Past and in the Future: on the Day Shall the believers He helps whom He will " Most Merciful. As regards the Romans after the other their with the help of God. rejoice and He is exaulted in Might,

shdhdh reading in Syria

we find

in its

support

that

victory

were defeated

by the Muslims

in Jordan in 8 A. H. in the battle followed by the battle

known as Ghazwat Mu'tah, 3

which was

of Yarmk in 14 A. H.

Finally

the prophecy of these Qur'nic

in their mutawtir

verses is accepted by
irrespective of

Muslims as a miracle

reading,

1. al-Bahr al-Muhit, vol. VII, p. 161. 2. al-Alsi, Ruhal-Macani, vol. XXI, p. 17, 3. ibid., dah a1-Qir'twa-al Lahajt, and Hamm

p. 198.

248

the interpretation

placed upon them by Goldziher. asserts that this

In this

connection al-Zamakhshari greatest miracles

verse is one of the

which bears witness to the trueness of the that the Qur'an is

prophecy of the Prophet and to the fact

revealed from God, because it relates

knowledge of unseen,

' which is not knownexcept to God.

cUthmnic The mashif and the problem of grammatical or orthographical errors

CUthmn When the mashif were compiled and brought before to look through them, he is reported to have found lahn in certain ahruf

but to have told the committee of the mashif to leave them as they 2 were on the grounds that the Arabs would read them soundly.
According to another version he is reported as having added that if

the scribe was from Thagif and the reciter 3 not be any lahn. However, al-D ni states acceptable for the following mursal, and its
Secondly it

from Hudhayl there would

that this reasons:

report first

is groundless and not its chain is weak, being

matn (context)

is mudtarib.
that cUthmn who with the agreement of

seems impossible

1. al-Zamakhshari, a1-Kashshf, vol. III, 2. al-Dam, al-Mugni, p. 124. 3. ibid., p. 125.

p. 467.

249

the companions compiled the mashif in order to unite and terminate

or error

the Muslims any lahn

him. l

the dispute among them, would have left

to be corrected if

in the mashif al-Dni

by those who come after is supposed to be rather than the

Finally authentic, orthography, according different

argues that

the report

the word lahn means the recitation because to their meaning, -there

are many words which, in the mashif, 1

if they are read would have a

orthography for example

J9 latter

&nd

9 " cUthmn may thus have meant this .

kind which the Arabs would read soundly since the Qur'an 2 has been revealed in their language. He goes on to report that when cA'ishah was asked about this The

lahn she replied

that the scribes

made.a mistake (akhta').

passages in which she considered mistakes to occur are the following:

a. (S. XX, 63) In hadhni la-Shirni

b.

(S. IV, 162) Wa-a1-mugi'mi'naal-salta al-Zakta (S. V, 72)

wa-al-Mutna

c.

Inna a1-ladhina 3 'Via-al-sbi' -una.

aman-uwa-al-Iadhina hd

a1-Dni argues that the meaning of this

report

is that

she

considered these readings not to be the. most fluent her own ikhtiyr as the best, on the grounds that it literally,

and regarded is impossible since the

that she could have meant the word akhta' scribes had written in this

way with the consensus of the companions.

1. al-Mugnic, p. 124. 2. ibid., pp. 124-125.

3. ibid.. pp. 126-128, al-Tabari, Mugaddimatn, pp. 104-105. Tafsir, vol. IX, p. 395 and

250

In support interpreted

of his argument, the statement of

he quotes c'ishah

certain

scholars

as having the scribes

as meaning that

made mistakes in choosing the best ahruf among the seven ahruf.
According statement to them lahn means recitation or lughah, as in the Bacda Lahnihi"

CUmar "Ubayy Agraun Wa-Inn la-Nadacu or

(i. e. Qir'atihi

his recitation). to certain scholars

The author of Kitb al-Mabni2 attributes cA'ishah the view that objected not correspond with the dialect according to the other dialects In addition errors
a.

to these readings because they did of Quraysh,. although they are sound 3 of the Arabs.

it

is said that there are other orthographical

in the mashif as follows:

(S. II, abirina 177) Ida--al-m fna bi-c. abdihim idh c.had wa-al. -

b. c.

(S. LXIII,

10) Fa-assaddaqa wa-akun min al-Slihin al-ladhinazalam 4

(S. XXI, 3) Wa-asarru al-najwa

of all the examples 5 and states that mentioned above according to various Arab dialects, However, al-TabarT supports the authenticity if they had been written earlier cUthmnicmashif, wrongly in the mashif disagreeing
reported

we would

have found all

mashif,

cUthmnic with the

agreed in his reading

c Ubayy is whereas

as having

1. a1-Mugnic, pp. 127-128.

2. Included 3. ibid., in Mugaddimatn, p. 115. edited by A. Jeffery, Cairo 1954.

4. ibid., 5. Tabarl,

p. 104. Tafsir, vol. Ill, p. 352-54 and vol. IX, p. 394-97.

251

and mushaf with

cUthmnic the mashif.

For example in is found

(S. IV, in the -

162)

Wa-61-Mugimina al-Sal ta wa-al-M-ut-una al. -Zakta

cUthmnic cUbayy in the mushaf of same way as in the al-Tabari with that concludes that

mashif.

cUthmanic the agreement of the that if what is in our mashif in fact there

mashif today is in

of Ubayy indicates and that

sound and not wrong,

had been mistakes

CUthmnic the orthography of the mashif the companions would not have taught their followers except in the correct manner. Finally,

he states that the transmission accordance with their

by the Muslims of these readings in cUthmnic as found in the correctness and soundness

orthography

mashif is the strongest and that this attribute

evidence for their

is nothing to do with the scribes .

and one should not

to them any mistake in writing.

The scribes differed final it t'

cUthmnic mashif are reported of the

to have with

as to whether the word or h'. t'

should be written

cUthmn is said to have commandedthem to write on the grounds that

according to the Qurashi dialect 2 the Qur'n has been revealed in their dialect. with final Since the scribes in writing certain used to consult

CUthmn whenever they differed them it seems very

words and he used to correct that he found certain it

difficult

to believe

cases of lahn in the ahruf it in their readings.

of the Qur'an and left

to the people to correct

0

1. al-Tabari, Tafsir, vol. IX, pp. 397-398. 2. Bukhri, vol. VI, p. 479,

252

If

he had told

the scribes

to leave alleged

lahn to be corrected

by the Arabs, it

seems reasonable to suppose that he would have

with the word y?

done the same thing

Furthermore the author of Kitb al-Mabnil

mentioned above and substantiates their

studies

all

examples

acceptability

as good Arabic

according to various Arab dialects,

example many lines of Ancient Arabic

quoting in support of each

poetry. 2

As regards the authenticity from the linguistic

of the examples mentioned above examine the views of the

point of view, we shall

commentators on each example in detail: 1. of CUbaydah is reported Abu cUthmn as having stated about the mushaf O J U' that it

concerning S. XX, 63

was with omission of alif,

being marfc, and that the scribes used 3 This Qur'nic passage is to add rya' in cases of nasb and khafd. read in variant accepted readings which we shall as follows:
to Hafs" the

mention with their

different
a.

icrb and interpretations

In Hdhni La-Shirni rwi of Csim.

being attributed

b.

In Ha-dha-ni1a-Shirnni

being attributed U

to Ibn Kathir. as in

Both of these readings read

In both of these cases hdhni is mubtada' and its la-shirni or la-shirnni.

by A. Jeffery, 1954.

khabar is

1. Mugaddimatan, 2. ibid.,

edited

Cairo,

pp. 104-116.

3. a1-Bahr a1-Muhit,
4. ibid.,

vol. VI, p. 255.

vol. II, pp. 320-321. 253

and al-Nashr,

Secondly Inna Hddhni la-Shirni. cammahof the Qurr'.

Shucbah (another Yaoqb and Khalaf.

This reading is read by to Nfic, cAmir, Ibn

Ab JaCfar,

It

is attributed

rawi of Hafs), 1

Hamzah, a1-Kis'i

The grammarians suggested various interpretations

a. It

kinds of icrb

and

for this

reading as follows:

is damir al-shacn with the -hu omitted, and is to be understood as meaning innahu hdhni... This this In support view is regarded as weak. CAbd interpretation Allah b. al-Zubayr as having of is

Inna Wa-Rkibah said: to a poet who said to him Lacana Allhu 2 Ngatan Hamalatni Ilayka. reported

b.

It is said that inna in this context means nacam3 and that hadhni is mubtada' and its khabar is La-shirani (attributed Ismcil b. to al-Mubarrid, Ishq and Abu al-Hasan al-Akhfash al-Saghir).

c.

Abu Hayyn attributes to certain Arabs the use of the dual of this word with alif in all cases. He counts those who use this form among the Arabs as: b. Kacb, Khathcam, Kinnah, Banu al-Harith
Zabid. and the people of that region, Banu al-Anbr, cUdhrah. Banu Hajim, Murd and Abu Hayyan considers reading. 4 this as the best explanation of this

1. al-Nashr, vol. II, p. 321. 2. Mugaddimatn, p. 111.

3. al-Bahr al-Muhit, 4. ibid.

vol. VI, p. 255.

254

al-Zamakhsharl
alif author of the dual

similarly

states

that certain

Arabs treat

the

Magsurah (i. e. invariable). The 2 of Muqaddimat Kitb al-Mabni claims that Quraysh adopted as Alif

this

form from Ban a1-Hrith.

He says of this
Rakibtu a1-Farasni,

latter

tribe

that

they say Akramtu al-Rajulni,

and Nazartu

I1 al-CAbdni. authority

He reports

a1-Farr'

as having narrated

on the

of a man belonging to al-Azd on the authority that they recited the saying of

of certain

people of Ban al-Hrith al-Mutalammis as follows:

Fa'Atraqa Itrga

al-Shujci al-Shujc

Wa-law Ra' lasammama

Masghan linbhu

and that Banu al-Harith He attributes

say: -

Ha-dhKhattu Yad Akhi Acrifuh-u. Inna Abh wa-

to them also this

Aba Abh Qad Balagha fi

Finally

poetic verse: 3 al-Majdi Ghayatha.

is reported reading,

cAmr Abu b. al-cAl' This

as having

read

Inna Hdhayni 1a-Shirni. reports al-Zajjj as having

however,

Abu Hayyn that it did

objected

to on the grounds

4 CUthmnic not correspond with the mashif.

1. al-Kashshf, vol. III, p. 72. 2. Included in Mugaddimatn. 3. Mugaddimatn, p. 109.

4. al-Bahr al-Muhit,

vol. VI, p. 255.

255

2.

(S. IV,

162)

Wa-al-mugimina is written

al-salta

wa-al-mtuna al-zakta nasb being the

The word a1-Mugimin

and read with

nasb of praise while according to Sibawayh al-Mugimin is in khafd l being in opposition to the word minhum. al-Zamakhshari states that no attention orthographical should be paid to the claim that there is an here or elsewhere. This claim, he says,

error,

is only made by those who do not know the various ways the Arabs use in their their language. He argues that the salaf virtues have left and their who were known for

wide knowledge, their

vigorous support of in the mushaf

Islam, could not possibly to be corrected 3. (S. V, 69)

by the following Inna al-ladhina

any defect 2 generation.

manuwa-al-Ladhina

hid wa-al-

Sabi'na Ua-al-Nasr The word al-Sbi'na is written and read with rafc being a mubtada'

whose khabar is omitted, Inna al-ladhina

which may be understood as meaning hd wa-al-nasr hukmuhum

amanu w-al-ladhina kadhlika.

kadh wa-al-sbi'na

al-Zamakhshari quotes Sibawayh in support as having quoted the cfam bughtun m bagina anna wa-antum example: Wa-Illa Fa' 3 ciamufi Shigqi meaning fa' anna bughtun wa-antum kadhlika.
4. (S. II, 177) Wa-al-mU-fna bi-chdihim is read with nasb as it cahad-u Idh wwia-al-sabirina is written and praise. 4 in the mashif, al-Tabari

The word al-Sbirin as being regarded

as a nasb of distinction

1. a1-Kashshf, vol. I, p. 590. 2. ibid. 3. ibid., 4. ibid., pp. 660-661. p. 220.

256

states

that

this certain

form is found in the Arabic lines. '

language

and quotes

in support 5.

(S. LXII,

10) Fa-assaddaqa

wa-kun min al-slihin

The word akun is read with. jazm as found in the mashif as being dependent on the phrase law L akhkhartani, as though the sentence 2 were: In akhkhartani assaddaq wa-akun...
6. Abu Hayyn states for that various kinds of icrb, raft, nasb and passage

khafd are suggested (S. XXI, 3) Wa-asarr

al-Ladhina

Zalam-u in the Qur'nic zalamu; they are

a1-najw

al-ladhina

as follows:
Firstly, raft, with various interpretations;

a. b.

It It

is badal (permutative) is the agent (fcii)

to this

of the noun-of asarru

belonging to the verb zalam while wa-asarr-u only indicates the plural.
According interpretation it would be an This latter example of lughat akalni al-barghith. interpretation is regarded by certain unnamed scholars as being lughah shdhdhah, but according to certain to others it is lughah hasanah, being attributed Azd Shanu a is is supported by a . cam (S. in V, 71) Thumma the Qur'an passage similar minhum and a poetic verse wa-samm kathirun attributed Yalmunani to a poet among Azd Shan'ah: ahli al-nakhili -.fi'shtir'i lughat

wakulluhum-u alwamu.

1. al-Tabari, Tafslr, vol. Ill, pp. 352-353. 2. al-Kashshf, vol. IV, p. 544.

257 "

c.

According

to certain is mubtada' and its is

other grammarians al-Ladhina khabar is Wa-Asarru al-Najw. and its ficl is omitted, being to

d.

Or al-Ladhina

fa-cil

it may be reckoned understood from the passage; be for example Yaqulu or Asarrah. e. According and its to certain mubtada', others al-Ladhina is khabar

which is hum, is omitted.

Secondly, it either to indicate

Finally, it

is suggested that the icrb of al-Ladhina c blame or with the word ani
is suggested it that

is nasb

understood.
is khafd,

the iCrab of al-Ladhina

on the assumption

that

is an attributive

of the word l. i'-al-nsi

in the first

verse, or that it

is badal of this
this

word.
Abcad al-Agw11}

However Abu Hayyn regards

as far-fetched

while al-Zamakhshari

does not mention it

at a11.2 readings according and since therefore language of the

Since the text of the Qur'an allows variant to the revelation of the Qur'an in seven ahruf,

the language of the Qur'an being the commonliterary Arabs includes various Arab dialects

there should have been no dispute

among the philologists

and the grammarians concerning any. 'reading

corresponding with one of the Arab dialects. In fact,

objected

however many
authentic

of them are reported

readings only

as having
that they

to certain

on the grounds

do not correspond with the most fluent

according to them strange

Arabic or because they are

or wrong or uncommon in use.

I.

al-Bahr

al-Muhit,

vol. VI, pp. 296-297.

p. 102.

2. al-Kashshf,

vol. III,

258

The grammatical schools of Basrah and Kfah differed

views concerning readings only the authenticity and acceptability with

in their

of certain analogies ' Arab dialects. their

because they did not correspond of fluency for the various

or to their

criteria

The scholars of the Kfan school are in fact

respected we may find object refer and accepted the Qir't

said to have
although

more than the Basran,

among the Kufans themselves accepted readings.

a few cases in which they In this connection we may

to certain

to a Kfan grammarian who is at the same time a Qri', He is reported as having objected the izhr to the reading of dl in qad, and of the

al-Kis'i.

cmmah. in(S. LVIII, preferring al-Farr'

11) Qadsamica with with

his own.Ikhtiyr is reported

idghm, refuted

(i. e. qas-samica)2 the reading.

as having

cAmir of Ibn

in S. VI, 137.3 The scholars of the Basran school are known to have raised
more objections if to certain linguistic features in the readings readers even of

they were as highly In this

esteemed as the seven canonical respect we may mention

Ibn Mujhid.

Abu al-Tayyib

who denied the scholarship He was followed by his

of the Kufan Qurr' al-Mubarrid

al-Lughawi 4 and grammarians,

student

who went to exaggerated

1. M.'adrasat 2. al-Bahr

al-Kfah, al-Muhit,

p. 337. vol. VIII, vol. I,

p. 232. and see pp. 263-65 below.

3. MaCni al-Qur'an, 4. Martib

pp. 357-358,

al-Nahwiyyin,

p. 26.

259

in rejecting any reading which did not correspond with ' For example he objects to the reading of Basran analogy. lengths Hamzah in (S. IV, Wa'l-Arhmi with 1) Wa'*ttaq Allha 'l-Ladhi . while Tas'aluna bihi read it

his

khafd

in al-Arhmi2

the majority

with nasb. if

al-Qurtubi

reports

al-Mubarrid

as having said that

he had heard any imam reading thus according to the reading of 4 left him and gone away. Hamzah, he would have certainly However, both ways of reading are accepted among the Qurr' and the reading of Hamzahwith_khafd In fact the philologists that the Qurr' follow is accepted as fluent Arabic. 5

and the grammarians agree in theory ikhtiyr and that their

the sunnah in their

CUthmnic mashif readings correspond with the orthography of the and agree with the Arabic language. supports certain linguistic In this respect Ibn Jinni

readings although he sometimes cannot find any support, but he accepts them on the grounds

evidence in their

that the Qri' freely without

must have heard it relying

failed

and that he could not have read 6 on the riwyah.

to apply their theory in practice

However they

consistently, school, objects

including

Ibn Jinni

to certain

himself who, following 7 authentic readings.

vol. I, p. 111.

his Basran

1. cUdaymah, ed., int., al-Muqtadab, 2. al-Kmil, p. 39. vol. III,

3. al-Bahr a1-Muhit, vol. III, 4. Tafsir, vol. V, p. 2. 5. al-Bahr a1-Muhit, vol. Ill, 6. al-Muhtasib, 7. al-Muhtasib,

p. 157.

p. 157. For more information see.pp.262-3 below. vol. I, pp. 85-86, vol. II, pp..27 and 252. vol. I, pp. 240-243 and a1-Khas'is, vol. I, pp. 72-73.
260

In fact who themselves readings. a1-Zajjj the reading

we find

this

phenomenon even among certain to have objected we may mention to certain

Qurr' accepted

are reported

In this

connection

cUbayd Abu and their objection with is to

who are reported in

to have expressed

(S. XIV, 22) of Wa-m antum bi-musrikhiyyi cAmr Abu b. alCAla' to the reading and (S. VIII,

khafd as opposed to bi-musrikhiyya. also reported as having objected al-wilyatu

of Hamzah in 72) M lakum min

(S. XVIII, wilyatihim regarding as having ya-dbata

44) Hunlika

and walyatihim, as opposed to the commoner a1-walyatu 2 Likewise Hrn al-Acwar is reported the former as lahn. objected to the reading to him is CAmir in of Ibn (S. XIX, 42)

which according

lahn as opposed to y abati.

We shall

next quote some examples in which the grammarians accepted readings among the seven distinguished their authenticity to their

objected to certain readings,

and then examine them and substantiate

and acceptability
origins a.

in the Arabic language with references

Arab dialects:

among the various

In (S. XIV, 22) the common reading is Wa-m antum bimusrikhiyya with nasb of the final y' while Hamzah, one of the seven distinguished Qurr' read bi-musrikhiyyi. latter reading al-Zamakhshari 4 weak. considers this

1. al-Bahr al-Muhit,
2. al-Nashr, 3. al-Bahr vol. II, al-Muhit,

vol. V, p. 419.
p. 277 and al-Bahr vol. VI, p. 193. al-Muhit, vol. VI, p. 130.

4. al-Kashshf,

vol. II,

p. 551.

261

Abu Hayyn reports having rejected this

certain

philologists

and grammarians and

as

latter

reading,

but he opposes this

states that the reading is authentic

though rare, being attributed

and that it

is sound Arabic,

to the dialect

of the Ban Yarbc.

He quotes Qutrub and certain 1 support of this.

other authorities

in

In (S. IV, 1) the commonreading is Wa' ttaq Alla-ha 'l-Ladhi Tasa'alna bihi attributed Certain that it accept Wa'l-Arhma, while it is read by Hamzahbeing 2

also to al-Nakhaci, grammarians object

Qatdah and al-Acmash, as arhmi. latter reading on the grounds

to this

is not sound Arabic and leading Basran grammarians do not 3 Abu Hayyn, however, supports this reading this form.
authenticity and the fluency of its Arabic,

on the grounds of its

as there are various examples in Arabic prose and poetry which support this. He states that the Kufan school which accepts this and that the Basrans are not right 4
the transmission of the latter

form and supports it in their objection

is correct, to this form.

In addition

Abu Hayyn studies

reading and asserts

that it

is a successive reading and has been

received from the Prophet in the manner of tawtur and that

1. al-Bahr al-Muhit,
2. ibid., 3. ibid., vol. III,

vol. V, p. 420.
p. 157. Tafs p. 462, al-Tabari, 'vo1. III, al-Muhit, p. 158. vol. I, r, vol. III,

and al-Kashshf, pp. 51.9-520 and-al-Bahr

4. ibid.,

pp. 158-159.

262

Hamzah has not read any concludes that it

harf

in the Qur'an to follow

except with

athar.

He

is not necessary

in the Arabic

language either

the Basran school or any other for there are many only by the Kfans and
l he was the chief he was reliable, and other states 3 fields that Qri'

things in Arabic which are transmitted

many others only transmitted mentions

by the Basrans. of Hamzah that and that

Ibn al-Jazari of Kufah after knowledgable of Islamic

cAsim

and al-kmash

in the Qur'an, studies

the Arabic

language

2 and a devout man ,harf

He elsewhere with

Hamzah has not read a single

except

athar.

CFlmir, Ibn one of the seven canonical

Qurr',

is reported as Pein al-

having read (S. VI, 137) Wa-Kadhlika Zuyyina Likathirin Mushrikina Qatlu Awldahum Shurak'ihim, the people of Hijz and Iraq is Min al-Mushrikin

while the commonreading of

Wa-Kadhlika Zayyana likathirin

4 Qatla Awldihim Shurak'uhum which means "Even so, 'partners' made alluring objects to the

in the eyes of most of the pagans, their the slaughter of their children".

al-Zamakhshari

cAmir former reading in which Ibn read qatlu with rafc,

with fluent nasb and shurak'ihim and should that with khafd on the grounds that

awldahum
it is not He

not be used in the languaje

of the Qur'an.

maintains

cAmir Ibn read in this

way because he saw the word

shurak'ihim

in certain

mashif with y' as

.5

1. al-Bahr al-Muhit,

vol. III,

p. 159

2. al-Nashr, vol. I, p. 166. 3. Ghyat a1-Nihyah, vol. I, 4. al-Bahr al-Muhit, vol. IV, 5. al-Kashshf, vol.!!, p. 70.

p. 263. p. 229.

263

However, Ibn al-Munayyir

al-Zamakhshari that it and supports

refutes
the reading with

this

allegation

of

cAmir on the grounds of Ibn He objects to used to

has been transmitted idea that or simply on riwyah.

tawtur.

a1-Zamakhshari's read optionally without relying

the Qurr' followed l and supports

of the seven readings

the orthography

of the mashif

Abu Hayyn discusses and says that although certain

the reading this

of

cAmir Ibn

grammarians

accept

form in Arabic, it except in the is

the majority

of the Basran school He asserts it that

reject

case of poetical correct tawtur it

licence.

cAmir's Ibn

reading

on the grounds that and is attributed

has been transmitted Arab,

in the manner of who received

to a fluent the appearance

cAmir, Ibn

cUthmn before from and that there

of lahn in the tongue of the of poetry in support of this

Arabs,

are many verses

form.

2
Ibn al-Jazari refers Cmir to Ibn as a great Imam, respected

follower

and prominent scholar who led prayers in the UmayyadMosque and who was

cUmar cAbd the in Damascusduring b. al-cAziz reign of also the chief gdi and q ri' 3 the consensus of the salaf.
Moreover the Hadith Ibn Hajar

and that his reading is accepted with

al-CAsgalni

points

out that

the Icrb that

of

Fa-Hal Antum Triku

Li Ashbi agrees with

of the

1. al-Intisf,
2. al-Bahr 3. al-Nashr,

with al-Kashshf,
al-Muhit, vol. I, vol. IV, p. 114.

vol. II,

p. 69.

p. 229.

264

cAmir since in the latter reading of Ibn the mudf ilayhi

in the former

passage the mudf and phrase, while

object. perhaps I have been and

are separated by a prepositional

by the direct language should

they are separated

The grammar of the Arabic based on the whole Arabic the Qur`nic construction opposite from their al-Rzi readings of Arabic

literature

in its

various

dialects

should

have been accepted

and used in the opted for the

grammar, but the grammarians certain Qiralat

when they rejected analogy objects

because they

differed

or the common rule. to this procedure and states that we quite

regularly

find

the grammarians in a dilemma concerning certain fluency and line they

Qur'nic words as regards how to support their acceptability, become happy.

and that when they find an unknown poetic He comments that this practice

is very surprising line as

to him and that whereas they regard this

an indication of the correctness

unknown poetic
words,

of the Qur'nic

the right

method would have been the opposite, of the poetic. lines

i. e. to authenticate

the words 2

on the grounds that they are found in the Qur, an. could not deal with all readings. CUdaymah finds
possible

The grammarians in fact found in the Qur'an and its

the constructions that there are

of icrb

examples in which they objected

to certain

kinds

1. Fath al-Bari,

vol. VII,

p. 25c.

2. a1-Rzi, Maftib al-Ghayb, vol. III,

p. 193.

265

although object if

they are found in the Qur'n. to any reading not find if it did

He adds that with

they used to analogy or

not correspond for it

their

they could

substantiation

according

to their

knowledge, or if because of their

it

did not agree with what is in commonuse, or of certain Qir't

although they 2 are successive readings and are in accordance with their analogy. misunderstanding In conclusion we may say that ikhtiyr was not left to the free for

choice of the individual, acceptability

but depended upon the three conditions

discussed above.

It was in no way dependent upon the that they were in

orthography of the mashif or to do with the fact undotted and unvocalised,

and although accepted readings may differ one another. Since the Qur'an was there is little In practice

meaning, they do not contradict revealed in seven ahruf, point in rejecting all

of them good Arabic,

any of them on grammatical grounds. particularly

some grammarians, certain this

those of Basrah, may have rejected analogy, but despite and

accepted readings on the grounds of their

these readings are valid

on the basis of other dialects,

other grammarians have accepted them.

cUudaymah, Dirast 1. 2. ibid., pp. 22-25.

Li-Us1b

al-Qur'an-.

al-Karim,

vol. I,

pp. 5-13.

266

CONCLUSION

CONCLUSION Coming to the final conclusion we may review briefly the main

issues discussed in the seven chapters of this Firstly

thesis, It is

the Qur'an has been revealed in seven ahruf.

concluded that the phenomenonof differences apparently took place after the Hijrah
increased,

among the companions

in Madinah, when the number

and that the ahruf among them. were

of Muslims from various intended to facilitate

tribes

the reading

of the Qur'an

The ahdith which substantiate

the revelation

of the Qur'an (mutawtir). variations of

in seven ahruf are regarded as sound and successive The term seven ahruf means seven linguistical reflecting the Qur'an.
The Prophet was revealed used to have certain scribes

various dialects

of the Arabs in ways of recitation

to write

down what available at

to him in verses

or portions

on materials

the time to aid the memories of the companions, considerable number who had committed to heart

among whom were a the entire Qur'an

or some parts of it,

certain

of them having their

own codices.

The

Qur'an was thus preserved in the heart of the Qurr' as well as in book form. The first Qur'an from its transmitted development in the field suhuf and different was that Abi Bakr gathered the as it had been The was

materials

from the Prophet, and compiled them in the mushaf. text of the Qur'an and this title

word mushaf denotes the entire

268

given ancient

to the Qur'an Arabic

during

the lifetime

of the Prophet. poetry. of cUthmn,

It

is an

word used in pre-Islamic

The next step was the compilation mashif

who copied them to the

from the mushaf of Ab--uBakr and distributed cities accompanied in order by distinguished to unite

metropolitan

Qurr'

to teach

the people accordingly, disputes

them and put an end to

among the people

in the encampments, the amsr and in the personal codices. - The in the cUthmanic

Madinah itself; arrangement mashif

hence he destroyed

of the sras as well

as the verses

is shown by many sound reports

to be based on the revelation by their transmission

as they were found in the original from the Prophet.

supported

The problem of Naskh is studied with the two episodes of the gharniq and the scribe of whom it alteration a result in the fawsil, is said that he used to make

the verse endings of the Qur'an, and as of the Qur'an has been

the completeness and trustworthiness

demonstrated,

there being nothing missing or which-used to be read either with or without. hukm.
and the are

and was abrogated by Naskh al-Tilwah

As regards seven ahruf, that the relation

CUthmnic between the mashif two opinions

the most acceptable

among the scholars all or a certain with

cUthmnic the masahif

accommodate either

unspecified

number of the ahruf

which correspond what is

the orthography by codices were

cUthmnic mashif, of the Tawtur

which include attributed

transmitted personal

but not hd readings

to certain

and transmitted

to us in unauthentic

chains.

The mashif

269

recorded in one ahruf. The additional

harf with the permission of reciting

in seven

interpolations

attributed

to the personal and interpretations.

dubious or

codices are found to be their

They all rejected. generally are isolated

own explanations
reports

(Akhbr hd),

The accounts alleging

that Ubayy added to his mushaf the Ibn Mascud denied

ducal of al-Qunt as one or two s-uras and that al-Fatihah c

and al-Mu awwidhatayn are to be regarded as unauthentic. vocalisation

The `Uthmnic mashif remained unchanged', without or dottings,

for they used to be read soundly according to the The former was introduced by

riwyah and teaching of the Qurr'. Abu al-Aswad al-Du'ali

due to the appearance of Lahn because of and the second was

c the overwhelming numbers of non-Arabs in Iraq,

done by the students of Abu al-Aswad at the request of al-Hajjj

during the reign of CAbd al-Malik b. Marwn.

The signs of vocalisation

and dottings

were further

developed with

the adoption of the harakt of al-Khalil unchanged since then.

more than the introduction Thus no alteration and the printed text

b. Ahmadand have remained to al-Hajjj

into

What can be attributed

of Naqt al-Icjam

is no

cUthmnic the mashif. by him,

or recension mashif

of the mashif

was introduced

of the present alteration.

day represent

the received

of the Qur'an

without

The language in which the Qur'an has been revealed is studied ancient sources as well as in modern linguistical the views of the scholars. studies to

in

investigate

It is found that the text of

270

the Qur'an

reflects

the influence

of various

dialects

of the Arabs. as seven as to whether

The views of the scholars dialects

who interpret in their

the seven ahruf identification,

of the Arabs differed

the seven dialects. dialects criteria of all for

belong entirely

to Quraysh or to the most fluent according to their between

the Arabs,

and they. differed

fluency.

An attempt

is made to distinguish and modern studies.

lughah and lahjah

in ancient

sources

The language of the Qur'an is concluded to represent spoken literary dialects language of the Arabs which is based on all

the common their

with a predominance of Qurashi features. of Qir't is investigated

of the Prophet, in readings way. with

The origin

and it
for

is concluded that
we find that every

they go back to the teaching companion when he differed the Prophet the Qur'an corresponded any reading regarded had taught accordingly. with

someone used to say that generation to have while taught

him this

The following reading

Any accepted

is found

the conditions

governing with

accepted

readings,

which does not correspond dubious conditions with

them or any one of them is unaccepted. The theory The of reading

as shdhdh, of these

or completely is studied.

development the Qur'an

in accordance

the meaning is shown to be groundless their students according the Qir'ah bearing to the from the

and as the Qurr' conditions

used to teach

governing

them and as they received it from the Prophet,

companions who were taught fact their that

in mind the would refer between them.

the companions. whenever they differed to the Prophet

in reading

reading

or come to him to arbitrate

271

The first unspecified introduced

compilers

of Qir't

used to compile Ibn Mujhid

a certain who

number of Qir't. the seven readings

was the first

of the seven Qurr'

of the distinguished

Amsr, regarding specific

the other readings as shdhdh.

In choosing this

number, although it

corresponded to the number of ahruf, he

never intended to confuse the seven ahruf with his seven readings. The. seven readings compiled by Ibn Mujhid were adopted in the Amsr and dominated the circles readings in addition strongly of the Qurr', although another three

to Ibn Mujhid's

al-Sabcah were supported and as his seven. In this

argued to have the same position a quite considerable

connection we list the subject. Ikhtiyr

more rather Qurr' subject

number of books composed on

in reading,
than another

which is the selection

or others), hand in this, with riw

of one reading (or

The should be

is next considered. because any reading ah, the orthography

do not have free to correspondence language.

of the mashif the

and the Arabic fact that there

The emphasis is made to substantitate or orthographical errors certain behind objecting

are no grammatical The Qurr'

in the

cUthmnic support or opting accepted

mashif. choice

when they select the reasons but without

readings preference

their for

by mentioning ikhtiyr,

their

a certain

to the other

readings. the philologists agreeing to, with and grammarians the conditions agreed theoretically for accepted readings

Although that

any reading

should

not be objected

in practice

they disagreed

on the degree of

272

fluency

required,

and certain

of them objected

to some authentic examples to

and highly

esteemed readings.

We have studied certain

conclude that they are accepted readings on the grounds of their sound transmission, dialects. Finally, although the sound readings may differ each other, in meaning they fluency and correspondence with various Arab

do not contradict

and the orthography of the mashif to the riwyah

any readings.

preserves the authentic

and the orthography itself

readings which are subject

does not initiate

or create

273

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