Introduction Sciences of The Quran Yasir Qadhi

An
Introduction to the
Sciences of the
Quraan
by
Abu Ammaar
Yasir
Qadhi
ISBN
898649 32 4
British Library
Cataloguing
in Publication
Data.
catalogue record tor this hook
is
available Ironi the British Library.
First Edition. 142(1
AH/1999 CE
Copyright 1999 by Yasir Qadhi
A 11 rig/its reserved. No pan ofthis publication may be reproduced in any language. Hored in
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)istnhution
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Dedicated
to:
Ammi and Abbi,

without whom,
after the blessings ofAllaah,
all this
would not be possible.
0 My Lord! Bestow your Mercy on them, even as they reared me when I was young /l 7:24/
Contents
TRANSLITERATION TABLE
INTRODUCTION
1.
1.
12
AN INTRODUCTION TO 'ULOOM AL-QUR'AAN

Definition of 'Uloom al-Qur'aan
Benefits of Studying
18 18
II.
'Uloom al-Qur'aan
19
19
III.
The
History
of
'Uloom al-Qur'aan
2.
I.
THE QUR'AAN
The Linguistic Meaning
of the
24
Word
'Qur'aan'
24
25
II.
The
Definition of the Qur'aan
The Breakdown of the Definition

III.
26
The Qur'aan
as the
Speech of Allaah
29 30
35
Tin Concept of the Kalaam of Allaah

Ti
rE
Qur'aan as the Kalaam of Allaai
A Refutation of the Ash'arees

The Sloiy of lbraaheem The Story ofMoosaa
Conclusion
40
45 46
52
IV The Names
of* the
it
Qur'aan
54
55
VThe
VI.
Qur'aan as
Describes Itself Describes the Qur'aan
The Sunnah
as
it
57 57
The Status of the Qur'aan The Rewards for those wi io

3.
I.
Recite and Practice
ti if
Qur'aan
58
61
INSPIRATION - AL-WAHY The Concept of Wahy

The Meaning of'Wahy The Procedure of'Wahy
A.
B.
61
II.
62
III.
64 64
Without an Intermediary With an Intermediary

The Revelation of the Qur'aan The Revelation of the Qur'aan
to the Angels to the Prophet (%ig,)froin Jibreel
67
68
69
72
IV The Difference Between the Qur'aan and Hadecth Qudsee
6 5 1
4.
I.
GRADUAL REVELATION
The
Stages of Revelation
75 75 75
The First Stage The Second Stage The Third Stage

Tampering of the Revelation?
76
78
79
II.
The Quantity or Revelation The Wisdom Behind the Gradual
80
Revelation
81
5.
I.
THE FIRST AND THE LAST REVELATIONS

The
First Revelation
88
89
91
II.
The
Last Revelation
III.
Relative First
and Last Verses
95 97
6.
I.
THE MAKKEE AND THE MADANEE VERSES

The
Definition of Makkee and
Madance
98 99
100 100
1
II.
The Knowledge of Makkee and Madanee Verses
III.
The Attributes
of Makkee anil Madanee Revelations
Common Themes of Makki.i: and Madanee Verses

Specific Characteristics of
Makkee and Madanee verses

verses
02
IV The Categories of Makkee and Madanee
102
V The
7.
I.
Benefits ol
Knowing Makkee and Madanee

-
105 107 107 109
THE CAUSES OF REVELATION ASBAAB AN-NUZOOL

The
Definition of Asbaab an-Nuzool
Bool{s
on Asbaab an-Nuzool
II.
The Derivation of Asbaab an-Nuzool
109 110
1
The Wordings of Asbaab an-Nuzool III. Multiple Asbaab an-Nuzool for One Verse IV Multiple Verses for One Sabab an-Nuzool V A Person as Sabab an-Nuzool VI. The Rulings from these Verses
VII.
17
The
Benefits ol
Knowing Asbaab an-Nuzool
119
24
8.
I.
THE COMPILATION OF THE QUR'AAN

During the Prophet's
(3H) Life
125 131
II.
III.
The First Compilation The 'Uthmaanic Compilation The

Different Mus-hafs
135
IV
139 139 139

141
A.
The Appearance of the Mus-hafs

The Spelling of the Words of the Our'aan The
Script
of the Mus_-haf.
The Qur'aan
.1
in Print
145
Winning!
146
147
B.
The Number of "UthmaanicMus-hafs

Were these Mls-haes the Same?
C.
I).
147 149
151
1
What Happened to the
Original Mus-haes?
VThe Verses of the Qur'aan

The Necessity of this Knowledge
The Origins of this Know/edge
52
152
1
The Number of Verses

The Arrangement of the
Verses
54
154
156 157 160
161
The Number of Words and Letters

TheBas.mai.aii asa Verse
VI.
The Soorahs
ot the
Qur'aan
The Arrangement of the Soorahs The Number of Soorahs

The Names of the Soorahs The
Classification
163 164
164 165 166
of the Soorahs
Other Classifications
9.
I.
THE BEGINNING OF THE SOORAHS
The Different Categories II. The Disjointed Letters

III.
166
167 170
172 172
1
The Ending of the Soorahs
10.
I.
THE AHRUF OF THE QUR'AAN

of the word
The Meaning
Ahruf
The Number of Ahruf of the Qur'aan III. What is Meant by the Ahruf of the Qur'aan?
11.
73
174
A. Those opinions which HAVE no

B.
basis
WHATSOEVER
176
Those opink >ns wi ik
iave
><
>me apparent basis.

1
BUT ARE WEAK OPINIONS

C.
76
Those opinions which have strong evidence
177 179 182 184
IV Are the Ahruf in Existence Today?
The
Wisdom
in the
Various Ahrul
II.
I.
THE QIRA'AAT OF THE QUR'AAN

"Qira'aat"
The meaning of the word

The The Conditions
for
184 184
II.
History of the Qira'aat
III.
an Authentic Qiraa'a
187
191
IV The Other Types of Qira'aat
V The Authentic
1)
Qira'aat
and the Qaarees
193 194 194

195
Naafi' al-Madanee
2) Ibn Katheer al-Mal{kce

3)
Aboo
'
Amr al-Basjee
4) Ibn
'Aamir as-Shaamee
195 195
5) 'Aasjm al-Koofee 6)
7)
Hamza al-Koofee
Al-Kisaa'ee
196 196 197 197

197
8)
9)
Aboo /afar al-Madanee

Ya'qoob al-Basjee
10)Khalaf
VI.
The Qira'aat Today The

Relationship of the
199
VII.
Ahruf with the
Qira'aat
200
202
VIII.
IX.
12.
The Benefits of the Qira'aat Some Examples of the Different
Qira'aat
202
THE CLEAR AND UNCLEAR VERSES AL-MUHKAM WA AL-MUTASHAABIH

I.
207
Definition of Muhkam and Mutashaabih
207
208
i
The Qur'aan as Mihkam and Mutashaabih The Exact Meaning of Mihkam and Mutashaabii
The Attributes ofAllaah
as
Mutashaabih?
21
II.
Other Categories of Mutashaabih The Haqeeqee and the Majaazee

as
221
224 225 228
Majaaz?
The 'Aam and the Khaas IV The Mutlaq and the Muqayyad
III.
229 230
231
VThc Mantooq
VI.
and Matlioom
the
The Naasikh and
Mansookh
ABROGATION IN THE QUR'AANAN-NAASIKH WA AL-MANSOOKH

13.
I.
232 232 233 234 235 235
The
Definition of Naskh
The Breakdown of the Definition The Salafand the Term

Booths Written on Nasf(h
II.
'Nas/(h'
The Proof of Naskh

The Conditions
for
III.
Naskh
236
237
238
IV The Categories of Naskh

A.
The Sources of the Naasikh and Mansookh
B.
C.
\:
The Verse and Ruling in the Qi jr'aan The Rulings of the Naasikh and Mansookh
Blessings of Naskh
Benefits Benefits
240 243
244
The
of the Genera/ Nas^h of the Specific Nasl{h
245 246 248 249 250

251
VI.
The
Benefits ol
VII.
The
The
Difference Between
Knowing Naasikh and Mansookh Naskh and Takhsees

verses in the Qur'aan
VIII.
The Number of Naasikh/Mansookh

'Verse
of the Sword'
Last
Example
2^5
Conclusion
14.
256
THE MIRACULOUS NATURE OF THE QUR'AAN 257 257 258 259

261
Verses
FJAAZAL-QUR'AAN
I.
Definition of I'jaaz
Other Types of Supernatural Acts

II.
The Proof for
I'jaaz
The Challenge! The Order of the

III.
262
The Qur'aan
as the Miracle of the Prophet
(^)
264 265
IV The Types of I'jaaz

A.
B.
The Language and Style of the Qur'aan The Predictions of n n. Qur'aan C. The Stories in the Qur'aan
The Purposes of the D.
Stories
267
272 274
275
The Beliefs and Laws of the Qur'aan E. The Scientific Facts of the Qur'aan F. The Effect the Qur'aan has on its Listeners G. The Lack ok Contradictions in the Qur'aan H. The Ease by which the Qur'aan is Memorised
276
278
283 285 285
Intrinsic vs. Extrinsic
286
287 289
VI.
The Quantity
for I'jaaz
15.
I.
THE INTERPRETATION OF THE QUR'AAN - TAFSEER

Definition of Tafseer and Ta'weel
The
289 290
293 293 294 296 297
II.
The
A.
B.
Necessity and Importance of Tafseer
III.
The History ofTafseer
The Time of ti ie Proim iet (|j|) The Period of the Companions

oi-
C. Ti ie Period of the Successors
D. Tin- CoMiMLvnoN
Tafseer
IV The Principles of Tafseer

1)
299
by hie
Tafseer of the Qur'aan Tafseer by the Sunnah

I
Qur'aan
300
302 303
2)
low much of the Qur'aan was explained?
3)
Tafseer by
if.
Statement of the Companions

of the Successors
306 309
309
3
1
Tafseer by the Statement

4)
Tafseer
by Arabic
us.
Language and Classical Poetry
Linguistic
Islaamic
Poetry Prohibited?
312
Whose Poetry?
5) 6)
314 315
Tafseer By Pre-IslaamicArab Customs Tafseer By Judaeo-Christian Narratives

Hadeeth Related
to Israa'eeliyaat
317
317
319
(Ra'y)
The Categories of Israa'eeliyaat

7)
Tafseer by Subjective Opinion

The Two Types of Ra'y
320
32
Where
is
Ra'y Used?
323 5 323 Mufassir
A Divine Blessing
V The Qualifications of a
VI.
324
The Types of Tafseer

on Narratk
ins
326 327 339

332 333 335
A. Tafseer based
B.
Tafseer based on Personal Opinions
C. Tafseer of the Jurists
D. Scientific Tafseer
E. Tafseer based
F.
on Inner MEANINGS
Modernistic Tafseers
337 339 339 340

341
VII.
Some Famous
Tafseers
']aaini'al-Bayaan'ofat_-Tabarcc
'Tafseer
al-Quraan al-'Adheem'oflbn Katheer
'Mafaatihal-Ghayb'ofar-Raazee
'al-Kashaaf'ofaz-Zamakhsharee
VIII.
342 344
348
The Dangers
of
Improper Tafseer
16.
I.
THE TRANSLATION OF THE QUR'AAN

Translation
The Types of
348 359 350

351
II.
The Ruling on Translations
The Conditions of Translation The

Translation as the Qur'aan
The Importance of Arabic
353
III.
The History of Translation

Translations into Western
355 356 359

361
Languages
English Translation by Muslims
IV The Problems with Translations
A Review of Some
17.
I.
Translations
369
374
THE QUR'AAN AND ORIENTALISTS

ol the
The Authorship
Qur'aan
374
Sincerity
An Example of the
Prophet's
(^)
375
Authorship Theories
376 376
377
}7X
A Poet? A Madman?
Taught by Others?
Imagination?
II.
381
Some Books
by Orientalists
383 383
384
'Geschichte des Qorans' ofNoeldeke

'Materials for the History
of the Text of the Qur'aan' by Arthur Jeffery
'The Collection of the Qur'aan' by John Burton
388
392
EPILOGUE
I.
The
'Return of the Qur'aan
392 393
II.
An Appeal
APPENDIX: PICTURE PLATES
397
4
1
BIBLIOGRAPHY
11
Transliteration Table
Consonants
t-
Introduction
All Praise
is
due
to Allaah.
We
praise
Him,
seek
evil
lis
help,
and ask Mis
forgiveness.
We
seek refuge in
Allaah from the
of our souls, and the

guides, there
is
adverse consequences ol our deeds.

that can
Whoever Allaah
none
misguide him, and whoever
He
misguides, then none can guide
him.
I
hear witness and
testify that there is

is
no deity
partners.
that
I
is
worthy of worship
testily
except lor Allaah:

that
He
alone, having
no
hear witness .mil
Muhammad
(i^g) is
His
perfect worshipper, and messenger.
0 you who have
laith!
Have taqtva
ot Allaah. as
He
deserves, and die not
except as Muslims"
(3:1 02]
oy l3 ,_s jS
ici\
\yu"j
Oj [&*$ y W-i -?jU^jj

1
0 Mankind! Have
taqiva ol your Lord.
Who
created you from a single-
person, and from him.
He created
rights,
his wife,
and from these two.
He
created
multitudes of men, and
women. And have taqwa of Allaah. through whom

and (do not
I
you demand your mutual

Verily. \ll.uli
i-.
cut olf) the ties ol kinship.
R ver- Watching over you

'"**
1:1
"
*t" ' K
^'s^'l* '">''' ' If i'Î
'
0 you who you have faith! Have taqwa of Allaah, and
say righteous speech.
He will direct you to do righteous deeds, and He will

success" |33:70-71
forgive
your sins. And

ultimate-
whoever obeys Allaah and His Messenger has indeed achieved the
As
best
to
what
follows, then the best

is
Speech
is
the Speech of Allaah, and the

(^g).
guidance
the guidance ol
Muhammad
And
the worst ol aflairs
Introduction
arc newly-invented matters,
and every innovation

of Hell.
1
is
misguidance, and
every misguidance
is
in the fire
In this short speech,
which the Prophet
(-^g)
would give every time he spoke, and
which he
Companions to give every time they spoke, the Prophet (gg) (Sjg) summarized the essence of Islaam. The words, despite their hrevity, are deep in meantaught the
ing.
The speech, despite

first
its
lightness, carries great import.

{$,)
In the
two paragraphs, the Prophet

first
outlined the fundamentals of faith

in
(ccmaan).
The
paragraph consists of acknowledging the "Oneness ot Allaah

ar-Ritboobi\yiili),
His Existence' (Tawheed
and
in affirming
His unique Names ami
Attributes (Tawheed al-Asmaa

is
worthy of all types of praise, and that
automatically implies that
wa as-Sifaat). The fact that a person testifies that Allaah He is the One who is asked in all matters, He exists, and possesses such Names and Attributes that
acts.
it
make
it
deserving and obligatory upon the creation to do these

is
The second paragraph

testifies that
the testimony of faith (shahaadah), and with

this
Muslim
will be
is
he
will
worship Allaah, and only Allaah, and that
worship
(j^g).
based upon the teachings and Sunnah of the Prophet
Muhammad
This
the
essence of the "Oneness ot Actions' (Tawheed al-U/oohiyyah); that nil of a person's acts
will
be performed with one goal in mind: the pleasure of the Creator.

three verses that the Prophet
ol
\
The
($,)
would
ol
recite
have one central theme: the

(d.
importance
taqwa.
The famous
is
student
Ibn 'Abbaas, Mujaahid ibn (abr

that
103
A.H.) defined taqwa
as, "It
that you obey Allaah, so
He
life
is
never disobeyed, ami
you are conscious of Him, so that

that
all
He
is
never forgotten, and that you thank

ol
Him,
so
it
He
is
never disbelieved.""'
The taqwa
Allaah
is
the
of the heart; without
actions are as if dead.

In the last paragraph, the Prophet
(^) summarized
is
the source of
all
guidance,
anil the
source of all misguidance. Guidance comes only from the two inspirations
the
is
Qur'aan and the Sunnah. The Qur'aan

it
described as the best of all Speech. If this

all
the case, then
must contain
in
it
the best of
is
matters
all
is
in all that
is
needed by
mankind. The Sunnah, the best guidance,

the worship of Allaah, manifested in the
($?,)
superior to
other philosophies and

the perfect
methodologies that mankind has invented, for the Sunnah

life
example
ol
All that
is
opposed
to the
Qur'aan
anil
and actions of the Prophet Muhammad Sunnah and in this opposition lies the
fire
source of
Hell.
all evil
arc termed newiy-inventeil innovations, destined to the
ot
The work
first
that
is
in
the reader's hands
is
a brief discussion ol certain aspects
of the
source of guidance- the Qur'aan.
It is
by no means comprehensive, for there can

It is.
be no such thing as an exhaustive work on the sciences related to the Q)ur'aan.
This speech
is
a translation ol
what
is
called Khiilbiir ul-I liiajuh,
which the
I'rophel (Sgl
would
give
whenever he
started a speech. See al-Alhaanee's 'Kliuibtil til-lLiujali (al-Maklah al-lslamee,
Damascus,
1980) for details.

2
Reported by al-Maawardee in his
lafscer, 4/24S.
14
An
Introduction to the Sciences of the Qur'aan
however, an introduction to certain concepts that the scholars of the past have discussed under the topic of 'uloom al-Quraan.
Work on
ance
this
hook began
in the
summer of 1995, when

I
had received
planned
my acceptto
letter to the
Islaamic University of Madeenah.
had
initially
study in
the 'College of Qur'aan and Islaamic Sciences' in the University, and, as preparation
for the studies
ahead,
started reading the
few hooks that

first
had on 'uloom al-Qur'aan.
This
initial
research formed the basis of the

I
draft of this work,

to
which was comlimited literary
pleted by the time

resources
had arrived
in
Madeenah. However, due

felt
my
(my primary sources
for this draft

I
were as-Suyootee's ltqaan, az-Zarkashcc's

the need to critically revise
Burhaan, and Qattaan's Mabuahith),

work.
and
edit the
Even though
factors,
I
eventually did not enter the 'College

'
ol
Qur'aan' (due to certain

I
chose to study
in the 'College of Hiidccth' instead),
was
still
greatly fasci-
nated by the subject of 'uloom al-Qur'aan. This fascination was the primary motive
that led
me
to
continue editing and revising the work over the next two years.
The
acceptance ol the publication of this work by al-Hidaayah was the
final catalyst that
was needed
In
to
complete the work.

I
Madeenah,
I
had access
fell
to
and benefited from many
references,
and the con-
straints that
had
whilst writing the initial draft were removed.
The primary
classical
sources for this book were the general books of 'uloom al-Ouruan
- both
I
and
modern. Apart from the three primary works mentioned above,
also particularly
benefited from az-Zarqaani's Manaahil, and as-Sabt's analysis and critique of az-
Zarqaani's work, which he presented as his master's dissertation to the College of
Qur'aan and Islaamic Sciences

chapters
I
in the University
of Madeenah. In addition, for most
also utilized
books that were specialized to that chapter's subject. This was

authenticity of the contents as possible.
done
to ensure as
all
much
Not
topics that are found in the
cussed in this
works of 'uloom al-Qur'aan have been diswork. Some have been left out due to the language barrier - certain
sciences arc so intricately related to the Arabic language that their explanation
would
were
be
of little
use in another language
(a
cursory look
I
at
many
of the topics of the Itqaan
ur Burhaan will give the reader examples of what
am
referring to).
Other
topics
not dealt with in this edition, and
it
is
hoped
that they
may
be added in later editions,
inshaa Allaah. Yet other topics were discussed, but not in great detail, primarily the fact that their understanding
due
to
and
practicality are
/{baas, the
dependent on a knowledge
of
Arabic (example ol this are the 'aam and
mutlaq and muc/ayyad, and other

is
word
pairs).
The
science ol tajweed
is it
purposely avoided, as this

in
not the place to

field.
explain this science, nor
discussed
I
the classical works ol this
Apart from these points, however,

will give the reader a general
feel
confident in stating that the present

lo the tield of
work
all
understanding and introduction
uloom
al-Qur'aan. The fundamental and important topics related to this science have
been mentioned, in enough

to benefit from.
detail, inshaa Allaah, for
an English-speaking audience
ol
Although
a previous
knowledge ol certain aspects
'uloom al-Qur'aan
Introduction
would help in understanding the concepts in this work, I have purposely ensured that such a knowledge is not a prerequisite to benefit from the work. Therefore, this hook
is
written with the assumption that the reader has not hail any previous exposure to
'uluom al-Qur'aan.
The
kept in
that
is
first
fifteen chapters
form the main portion of the work, and discuss the stand-
ard topics of 'uloom al-Qur'aan.
Throughout the work, the nature ol the audience was mind, and concepts were presented and developed in (what is hoped is) a style
an English-speaking audience.
in particular
suitable for
last
The
first,
I
two chapters
have been added with the Western audience
in
mind: 'The Translation of the Qur'aan", and 'The Qur'aan and Orientalists'. In the
have discussed the various topics related
a history to the translation of the
Qur'aan from
an Islaamic perspective, and given
of its translation
in English.
The chapter
was concluded with
brief reviews of
some of the more important
translations. In the
second, certain views of Orientalists were given concerning the 'authorship' of the
Qur'aan, anil three important works by Orientalists were critiqued.

these two chapters
It is
hoped
that
in particular
- are
of practical benefit to the audience.
myself.
As was mentioned earlier, the initial purpose of writing this book was to benefit As Imaam Muslim ibn al-Hajjaaj (d. 261 A.H.) wrote in the introduction to
"...
his Salicelr.
if (the
it,
writing of this book) were enforced upon me, and

first
it
was willed
it
that
complete
then the
person
who would
partake from the benefits of

1
would be myself in
particular, before
anyone else of mankind..." And
as the
Andalusian
scholar Ibn Rushil (d. 595 A.H.) wrote in the introduction to his
(il-Miijttihid tea Xiluuiytit al-Mucjiasid.
famous work Bidaayat

is
"My purpose
in
writing this book
so that
it
may
serve as a reminder for myself concerning the opinions of the scholars in the
1
various matters pertaining to the laws (of Islaam)..."

not help but recall the
I
The work
(d.
being written,
can-
words
of al-'Imaail
al-Asfahaance
a
597 A.H.),
ii,
who wrote/
have noticed that no author writes

'Il
I
book
anil finishes
it
except that
die next day he says.

belter; anil if only
I
had only changed

this fact,
il
this part,
would have been
had added
would have been appreciated

it
more; and
lo
if 1
had only made

il
I
this section earlier,

left
t
would have been

il
easier
comprehend; and
had only
his section out,
would have been

and points
to
more beautiful.' And

ponder over,
for
it is
this, in fact, is
one of the
of the
greatest lessons
a clear indication
inferiority of the nature
of man.
ad-Deen al-Khaazin (d. 741 A.H.), a famous scholar and interpreter of the Qur'aan, outlined the aims of his work when he
accurate his observations are! 'Alaa
wrote, in the introduction to his tafseer,
It is
How
appropriate that every author, whenever he writes a book concern-
ing a topic that has already been written about, ensure that his
porates live benefits: thai
it
work
it
incor-
brings lorlh something new; that
combines
Saheeh Muslim,
v.
1.
p. 8.
-I
IbnKushd.
p.
1.
Dumosft at-Ta'beer (Il'M
1'ros.
Mailccnah, 1986),
p. 7.
16
An
Introduction to the .Sciences of the Qur'aan
information that was previously scattered; that

previously unclear; that
it
it
explains concepts that were
systematically explains the material;

elaboration.
and
that
it
avoids unnecessary and
undue
And
hope
I
that this
hook
ol
mine
is
not hercrt ot any ol these characteristics thai
have mentioned...
Of course, human
fection.
enterprise
is
associated with error,

(d.
and no work can claim
per-
As Imaam ash-Shaafi'ce
204 A.H.) wrote, "Allaah has refused to allow
perfection to any
work except His Book."'
Therefore, instead of concentrating on the mistakes that are sure to be found in

this
work, the reader

rest
is
requested to gloss over the flaws that might

is
exist,
and benefit
from the
of the work. In addition, the reader
kindly requested not to be parsi-
monious
in
sharing with
I
me
his sincere advice,

ol
and affording
is
me
his constructive
criticism, for
am
in great
need
them, and,
'the religion
the giving ol advice'. All
comments may be
directed care ol the publisher.
Of course, no
there are
for
it is
project ol this nature can ever be the sole product of
one person;
many
that have helped along the way.
The book is dedicated

by the
to
my my
parents,
their upbringing
and support (along with the constant blessings of Allaah).

I
that has brought
me where
am
today.
am honoured
fact that
teacher.
Shaykh
Abd
ar-Razaaq ibn Abd al-Muhsin al-'Abaad, took time out of his busy
schedule to go over the portions of this book related to 'aqeedah, anil to benefit
me
with his vast knowledge of the subject.
am
also indebted to Dr.
Muhammad Anwar
completing
his
Sahib
for
reading over most of the
critical
portions of this work, despite the fact that

in the final stages ol
he was highly pressed for time, as he was then

doctoral dissertation.
My
friends
and fellow students of knowledge, Abu Abdillaah do David Dillon and Abu Sufyaan was
in for their
and Abu Sulaymaan, deserve my gratitude forgoing over the manuscript and sharing
with
me
I
their valuable advice, as

text.
help
in
proof-reading the final

all
Jamaal al-Din Zarabo/.o also deserves

I
my
gratitude tor
(hat
have benefited from him while

initial draft
America, and
for his valuable
comto al-
ments and advice on the

ii
of the work.
My thanks are also extended

ol
idaayah Publishing and Distribution tor their acceptance
the work. Lastly,
would
advice,
like to
thank the many scholars, students
ot
knowledge, and peers that have helped
me
with various portions of the work, by answering
my
questions, giving
all
me
or simply encouraging
me
in
my efforts. May Allaah
reward
of them!
note must be added concerning the mention and refutation of certain views of
the Ash 'arces. This
group
is
mentioned,
in particular, in the sections as
concerning the
,
Qur'aan
as the
Balaam of Allaah, the Attributes of Allaah
mutashaabih and the

not, in general,
Attributes of Allaah as tnajaaz.

in
Although these refutations are
found
the works ol 'aloom al-Quraan, and are perhaps
more
for a
relevant to the books ol

Firstly,
'aqeedah, they
were nonetheless included
in this
work
number ot reasons.
the concepts discussed are not in reality outside the realm of'uloom al-Our'aa/i, and a
discussion and refutation of certain incorrect views regarding these topics will only
6
7
Tafscer til-KJuiaziii, p. 3.
c as-Sakhaawi,
p. 54.
Introduction
17
help explain each concept better. Secondly, during the last few years, the ideas of this
group have started spreading with renewed vigour and enthusiasm

their vitriolic attacks
in the
West, and
and scathing accusations against
the.Ahlas-Su nnii/i
waal-Jamaa'ah
yet,
have made
it
essential that a refutation
be written against them. As or
no thor-
ough refutation
exists in English. Naturally, this
book
is
not meant to be a complete

in this
refutation of the Ash 'a ices,
and
as
such the refutations mentioned

to include in this
book are not

the the
It is
exhaustive. However,
Ash'arees differed with
it
was decided
Ahl as-Sunnah and were
common
a
work those issues which to uloom al-Our aan at

of
same lime, thus affording the English audience

hoped that the
tion
brie! discussions that are
glimpse
in this this
such refutations.
are
mentioned
work
enough
to caure-
any person that might have been influenced by

beliefs
group, and cause him to
examine the
ology
of the As/i 'a ices.
Lastly, the inclusion of these sections will
perhaps
give the reader an

in
example of how deviation occurs, and the correct Islaamic method-
solving them.
the author wishes to
One last note:

work does not
ions in
it
make it clear that he is only a

all
student of knowl-
edge - not a scholar, nor

in
a specialist in the field of
'uloom al-Our aan. Therefore, this

the views
any way represent original research material;

from other scholars
.
and opin-
it
are merely quotations
If there
is
any
credit to be given,
is
is
in the collection, editing, translation
and presentation
of the material, for that
all
that the
author has done.

is
All that
that
I
correct in this
is
work and
ol
benefit to the readers
is
from Allaah, and
all
is
incorrect
Irom myself and S/iavtaan.
sincerely pray that this
work helps bring Muslims
closer to their religion; that

it
it
causes
their
.1
them
to
grow
in their love for
the Qur'aan; and that
induces them to further
knowledge of this magnificent ami glorious book -the

!
'best
of all Speech' (39:23)!
meen
Abu Ammaar
27th
Ramadhan. 1418
A.I
I.
(25th January, 1998
CE)
The
City of the Prophet (^)
- al-Madcenah an-Nabaivccxah
This Statement
is
based upon a slatcmcm of the Companion Ibn Mas'ood. who. afar responding to
iliis
a question,
would make
statement. See Musnad Ahmad, 6/137.
CHAPTER
An Introduction to
'Uloom al-Qur aan
?
I.
Definition of 'Uloom al-Qur'aan

The knowledge ofuloom al-Qur'aan, or 'The
Sciences of the Qur'aan', deals with
the knowledge of those sciences that have a direct bearing on the recitation, history,
understanding and implementation of the Qur'aan.

Islaamic scholarship, and one that
is
It
is,
therefore, a vast field ot
of
primary importance.
'uloom al-Quraan deals with the
Thus,
for
example, with regards
to recitation,
science of pronunciation (tajwecd), the different methodologies of reciting the

(the qira'aat), the blessings of reciting
Quraan
the Qur'aan, ami the etiquette
of
its
recitation.
With regards
to the history of the Qur'aan, 'uloom al-Qur'aan deals with the stages
of revelation of the Qur'aan, the compilation of the Qur'aan, the art
and history
of
writing the Qur'aanic script {/asm al-masaaljif), and the preservation of the Qur'aan.
With regards
revelations, the
to
its
understanding and implementation, 'uloom al-Ouraan covers
ol the malice anil madance was revealed in, the understanding of its abrogated rulings and verses (naasil{h wa al-mansOo\h), the knowledge ol the various classifications of its verses (mulikiim anil mutashaabih, 'nam and l(/iaas, mutlaq and muqqayad, etc.), the knowledge of the inimitable style of the Qur'aan
the causes of revelation (asbaab an-nuzool), the
knowledge
it
knowledge
of the various forms (ahruf)
(i'jaaz
sis
al-Ouraan), the knowledge of its interpretation

('iraab
(lafscer),
the grammatical analy-
of the Qur'aan
al-Ouraan) and the knowledge of those words whose usage

(gharecb al-Ouraan).
is
has
become uncommon over time

It
has been said that the knowledge of 'uloom al-Ouraan

is
in reality the
knowl-
edge that one
required to
know
in
order to properly interpret the Qur'aan. Thereol
fore, to call this
branch
of Islaamic
knowledge 'The Procedure and Methodology

of 'uloom al-Ouraan would not be
topics that have very
Interpretation'
('Um Usool
al-Tafscer) instead
far
from the
or
truth.''
However, uloom al-Ouraan also includes
little
no bearing on tafseer, such
as the compilation of the Qur'aan,
and the development
c ar-RoomeC, Fahd ibn 'Abil al-Rahmaan ibn Sulaymaan: Dirasaaljl 'L'lutim al-Ouraan. Makuhali
199-1. a. 33,
at-Tawbah, Riyadh.
who equates 'Uloom al-Qur'aan
wiili
Uspol at-tafseer.
An
of the script of the
Introduction to 'Uloom al-Quraan
19
Qur'aan. Therefore, the knowledge of 'uloom al-Ouraun
is
more
general then
'///;/
Usool at-Tafsecr.
II.
Benefits of Studying
There are many
'Uloom al-Qur'aan
knowledge
ot
benefits to the
'uloom al-Qur'aan.
Firstly,
it
enables
the reader to realize the wealth of knowledge anil insight that exists with regards to
Book of Allaah. As some of the scholars of the past said, "True knowledge is to know one's ignorance." Only when a person realizes what he does not know will lie appreciate how little he docs know. Secondly, enables the student ot knowledge to
the
it
heller understand the Qur'aan, in that
he
will be familiar
its
with the history
of its rev-
elation
and collection, and the various aspects that aid
comprehension.
When
he
reads the books ol tafseer, he will be able to understand the terms used, and benefit
from the knowledge
in
to further increase his
them to a greater extent. In other words, he will be equipped knowledge and to learn more about his religion. Thirdly, it
its
increases a person's belief (ecmaan), because he will realize the beauty of the Qur'aan
and the great blessings that he has been given through

tooled by the fallacious claims of
to
its its
revelation.
He
will not
be
enemies, ami
his heart will be at ease
with regards
authenticity.
He will
understand the miraculous nature of the Qur'aan, and thus
better cherish the greatest
Book
that
mankind has been
given, fourthly, he will be
able to defend (he Qur'aan against true and pristine
its
enemies, since he will be equipped with the

the prejudices of
its
knowledge
ot the
Quraan, unadulterated by
opponents.
Ii is
no exaggeration
is
lo say that,
once
person learns the essentials of his religion

first
its
and what
tion to
is
required for
him
to
know, the
know
ledge he should turn his atten-
the knowledge of the
Quraan and
sciences.
As Allaah saw"
in
die Qur'aan.
#<_4Vi
(This
they
!M$^^s%3#î3ftj
is .ii Book chat We have sent down to you. lull ol blessings, so chat may ponder over iis wises, and thai men of understanding may re-
member.
[38:29]
ill.
The
Like
History of 'Uloom al-Qur'aan

the sciences of Islaam. the
all
knowledge
ol
'uloom al-Otir'aan initiated with
the Prophet (J|g) himself
The Companions used

in
to question the Prophet (^g) about
any concept that they did not understand

the verse.
the Qur'aan. For example, concerning
|u
Ii
should b< pointed out that the
Quraan
is
onlj
iii
Arabic, and
is
the speech {/(alaum) ol Allaah,
.is
shall be
-,i\s."
proved ami elaborated upon

in this
ill
the next chapter. Therefore, the unconditional phrase. "Allaah
when used
book
(or any hook), only refers to the
Quraan.
When
only
this
phrase
is
used in
language other than Arabic, n contains an additional implicit clause that should be understood b> the
audience, and this clause
is.
"the
meaning ol which
The meaning
ol
is."
since the Qur'aan
is
in Arabit
therefore, this
phrase should be understood
as. "
h.n Allaah has said
is..."
20
An
Sjx-^j sSpU^^4^!^!#ii;i|(
Those
who hclieve and do
not
mix their belief with
injustice,
only they will
have
security,
and they are the guided[6:82|
they asked,
soul)?"
"O Messenger of Allaah! Who amongst
us does not do injustice (to his
not
They had understood that the verse was referring to those believers who did commit any injustice, or sin. The Prophet (^) replied that the injustice referred
was shirl{, or
the association of partners with Allaah."
of the
to in this verse
Such was the enthusiasm

were able
cause of
to not
Companions
said, "I
in
seeking this knowledge that they

its
only explain any verse in the Qur'aan, but also give
history anil the
its
revelation. Ibn
is
Mas'ood
in the
swear by Allaah, besides

I
whom
there
is
no
other god, there
no soorah
Qur'aan except that
And
and
there
is
not a single verse in the Qur'aan except that
know where it was revealed! know the reason behind its

I
I
revelation! If there
it
were any person that knew more about the Qur'aan than
did,
(to
was
possible for
1
me
'
to reach him,
would
ride (on
my camel)
I
towards him
get this
knowledge)."
is
'Alec ibn
Abec Taalib
told his students, "Ask that

will
me! For
swear
by Allaah, there
nothing that you will ask

I
me except
answer you. Ask me
concerning the book of Allaah! For
swear by Allaah, there
is
not a single verse in the
Qur'aan except that
know whether it was

IJ
revealed at night or during the day, or on a
mountain or on
a plain!"
There were many Companions who were famous for their knowledge of the among them the four Khulajaa ar-Rauslndoon ,' 'Abdullaah ibn Mas'ood (d. 32 AH.), 'Abdullaah ibn Abbaas (d. 68 AH.), Ubay ibn Ka'ab (d. 32 AH.), Zayd ibn
Qur'aan,
4
Thaabit
(d.
(d.
45 A.H.), Aboo Moosaa al-Ash'aree
(d.
50 A.H.), Abdullaah ibn Zubayr
73
AH.) and
Aa'ishah
(d.
57 A.H.).
after the
The
generation that
came
Companions, the Successors, studied eagerly

knowledge
faithfully to the next generation.
(d.
under the wise guardianship of the

ecessors' responsibilities,
Com [Kin ions. These students took over their predthis

(d.
and passed
Ibn Abbaas' students, Sa'eed ibn Jubayr

'Ikrimah al-Barbarce
(d.
95 A.H.), Mujaahid ibn Jabr

(d.
100 A.H.),
104 AH.), Taawoos ibn Kaysaan
106 A.H.), and Ataa'
ibn Rabaah (d. 114 A.FL), were all famous in Makkah; Ubay ibn Ka'ab's students, Zayd ibn Aslam (d. 63 A.H.), Aboo al-'Aaliyah (d. 90 A.H.) and Muhammad ibn Ka'ab (d. 120 A.H.), were the teachers of Madecnah; and in Iraaq, 'Abdullaah ibn Mas'ood left behind his great legacy to Alqamah ibn Qays (d. 60 A.H.), Masrooq ibn
al-Ajda' (d. 63 A.H.), al-Hasan al-Basrce (d.

(d.
1
10 A.H.),
and Qataadah as-Sadoosee
10 A.H.).
all
These three
places,
Makkah, Madecnah, and Koofah, were the leading
centres of
the sciences of Islaam, including lafseer and 'uloom al-Ouraan.
Reported by al-Bukhaarec. Reported by al-Bukhaaree.
12 13 14
'I
ar-Roomee.
p.
37.
first
term that means 'The rightly-guided Caliphs', used to denote the

ihiii.i.iii .iikI
tour caliphs.
Aboo
Baler,
in. n. 't
AK
An
Thus
liars,
Introduction to 'Uloom ai-Qur'aan
21
the
knowledge of the Qur'aan was passed on
'..by
the trustworthy (scholars)

heretics, the false claims
of the umtnah,
who
protected
it
from the alterations of the

*
of
and the
false interpretations of the
ignorant* 1
in
Early scholars did not write on 'uloom al-Quraan

separate tracts
general, but rather wrote

to the fact that,
on each science
of the
Qur'aan. This was due
during
a
the early stages of Islaamic history, the oral transmission of
knowledge occupied
more important status than the written transmission. In addition, the general level of knowledge was high, and did not warrant the extensive writing down of knowledge.
The
ple,
first
and most important
of
the topics to be written
on was tafseer. For examstate(d. 161
each
of the following scholars

(3ijg)
wrote a
tafseer
of the Qur'aan, composed of
ments from the Prophet

Sufyaan ibn 'Uyaynah
and the Companions: Sufyaan al-Thawree

(d.
A.H.),
(d.
198A.H.), Wakee' ibnal-Jaraah
197A.H.),and Shu'bah
ibn ai-Hajjaaj (d. 160A.H.).
Following his predecessor's footsteps,
Muhammad
'an
ibn Jarecr at-Tabarcc
(d.
310
A.H.) wrote the monumental Jaami' al-Bayaan

that all later scholars
Ta'weef aay al-Quraan, a tafseer
would
benefit from.
(d.
Other
early tafsccrs
were written by Aboo

(d.
Bakr ibn Mundhir an-Naysabooree

(d. 369),
318), Ibn
Abee Haatim
(d.
al-Haakim
(d.
405) and Ibn
Mardawayh
410). All
Hibbaan of these tafieen were

328), Ibn
based on reports from the Prophet
(g)
and the Companions and Successors, and
included the chains of narration (isnaad) of the reports.

After the books at tafseer followed a plethora of books on the other sciences of the
Qur'aan: 'Alee al-Madeenee

a
(d.
234 A.H.), the teacher of Imaam al-Bukhaaree, wrote

(d.
book on Asbaab an-Nuzool; Aboo 'Ubayd al-Qaasim ibn Sallaam

of the Qira'aat
224 A.H.) wrote

its
two books, one on the science
(which was one
of the first of
kind),
(d.
and one on abrogation

276 A.H.) wrote
a
in the Qur'aan, Naasil(h
wa
al-Mansool{li; Ibn
Qutaybah
book on
rare
words
in
the Qur'aan, Mus/il(il al-Quraan;
Aboo
Ishaac|
az-Zajjaaj (d. 311) wrote a grammatical analysis of the Qur'aan, 'Iraab al-Quraan;
Ibn Darstawayh
Vjaaz al-Quraan;
rare
(d.
330) composed a tract on the miraculous nature of the Qur'aan,

as-Sijistaanee (d. 330 A.H.) wrote another
Aboo Bakr
book on the
(d.
words
in the Qur'aan,
Chareeb al-Quraan; Aboo Bakr al-Baaqillaance
403)
wrote his famous
treatise, also related to
the miraculous nature ol the Qur'aan, Vjaaz
al-Quraan;
Imaam
an-Nasaa'ec
(d.
303 A.H.), the author of the Sunan, wrote one on
the merits of the Qur'aan, Fadaa'il al-Quraan;
Aboo al-Hasan al-Waahidee
(d.
468) 634)
wrote his famous book on Asbaab an-Nuzool; 'Urn ad-Deen as-Sakhaawee wrote one on the various qira'aat, and so on.
It
(d.
must
also be
mentioned
that, in addition to these
books,
many
of the
books
of
hadceth, such as the Saheehs of al-Bukhaarce and Muslim, included sections on vari-
ous topics of 'uloom al-Quraan. For example, most of the books of the Sunnali have
chapters on the tafseer of the Qur'aan, the benefits of reciting the Qur'aan, the history
of its compilation, and other topics.
IS
paraphrase of an authentic hadceth

is,
ol
the Prophet (Sg). repotted hy Ibn 'Adee and Ibn 'Asaakir.
The beginning ol the hadceth

mVkt'TI
'This knowledge will be carried by the trustworthy ol the itmmah.
who will
22
An
Finally, the scholars
of the
later
generations started compiling
all
of these sciences
into
first
one book, and thus began the era of the classic works on 'uloom al-Qur'aan. The works oi this nature were actually meant to be works ol tafseer. One ol the first
is
works that
reported in later references (but
is
not extant)
is
that of
Aboo Hakr
total
Muhammad
thirty
ibn Khalat ibn al-Marzabaan (d. 309 A.H.), entitled 'al-liaawee fee
'Uloom al-Qur'aan.' 16 Anotherwork, of which manuscript copies of fifteen of a
of
volumes are extant,

as
is
that of 'Alee ibn
Ibraaheem Sa'eed
related aspects
(d.
330), otherwise
known
is
al-Hoofee, which he entitled, 'AI-Bitr/uianfcc 'Uloom al-Qur'aan*. This book

all
primarily one on tafseer. but also discusses

it
of a
verse. So, for
example, after each portion of the Qur'aan,
includes information about the verses'

its
meaning,
its
interpretation,
its
purpose of revelation,
proper method
of recitation, to stop
the different qira'aat of the verse and
how
is
they affect the meaning,
where
of
its
and
its
where not
to,
and so
forth.
all
This work
considered to be the
first
kind
in
expansive approach to
the related sciences
of the Qur'aan.
'
There appeared
az-Zarkashee
(d.
after this,
books of a similar nature, until
finally
Badr ad-Deen
794 A.H.) appeared with his monumental Al-Burhaan fee 'Uloom

title
al-Qur'aan (the same
as al-Hoofee's work).
This
a
is
one of the great

later,
classics
on
'uloom al-Quraan available in print.

peared, that of Jalaal
little
over
91
1
century
another classic ap-
ad-Deen as-Suyootee
(d.
A.H.), entitled al-Itquanfee 'uloom
al-Qur'aan. These two works are considered the standard resource works on 'uloom al-Qur'aan, and both have been printed a
ades.
number of times during
the
last
few dec-
Books on 'uloom al-Qur'aan continued

these last few decades have been
to
appear throughout the centuries,'" and

better
no exception. The
known books
of this era
have been Manaahil al-'lrfaan fee 'Uloom al-Qur'aan by Shaykh
Adheem az-Zarqaanee;a/-MaÂÂfl/ // Aboo Shahmah; and two books, both of which
Muhammad 'Abd alDirasaat al-Quraan al-Kareem by Muhammad

arc entitled Mabaalutb fee 'Uloom al-
Quraan, one by Dr. Subhee Saalih and the other by Dr. Mannaa' al-Qattaan.
Unfortunately, there does not seem to be great interest in English circles concerning this topic. Other topics, such as hadeelh
tion.
1
"
In English, the only
work present 2 "
is
and fiqh, have been given greater attenAhmed Von Denffer's book, 'Uloom al-
lf>
ar-Roomce,
p. 45,
quoting Ibn Nadcem's
Pihrist, p. 24.
az-Zarqaanec,
n.il., p.
Muhammad 'Abd al-'Adhcem: Maiumhd al- 'Irfaanji
'Uloom al-Qur'aan, Dar al-Fikr,

p.
Cairo,
14.
>5
and Qaltaan, Manna': Mabaliith ft 'Uloom al-Qur'aan, Muasasat al-Risalal, Beirut, 1983,
4 1-48,
18
ol
Sec ar-Roomce. pps.
where
lie lists
the most important works in this
tie-Id
from every century
the hijrah, starting From the second century until the present one.
19 In hadeelh. the best works out lor introductory-level students are lladitli Literature: In Origin.:. Devel-
opment and Special Feature by

ies
in
Hadilh Methodology and Literature by
Indianapolis. 1977); in
Muhammad Zubayr Siddiqi (Islamic Texts Society. .ondon, 9}), and StudMuhammad Mustafa Azami (American Trust Publication. Usool al-Fiqli, a good work is by Mohammad Hashim Kamali. Principles of Islamic
I 1
Jurisprudence (Islamic Texts Society, 1991).
20
There
This
is.
is
the only
book
that this
author has come across concerning

1/;
this topic
trom
Muslim
author.
however,
a translation ol
Ibn Taymiyyah's.
Introduction to the Principles of Tafseer (al-Hidaayah
Publishing and Distribution. Birmingham, 1993).
An
Qur'aati:
Introduction to 'Uloom al-Quraan
23
presents
An Introduction to the Sciences of the Qur'aan. It is a useful book in that it a summary of many concepts of 'uloom al-Quraan, and is meant lor a young
However, probably due
to the
adult audience.
nature of the audience, the author does
not go into great detail.
21
Published
by.
'The Islaamie Foundation,' Leicester, 1983.
CHAPTER
The Qur'aan
i.
The Linguistic Meaning

There arc a number of
of the
Word
'Qur'aan'
different opinions
concerning the linguistic meaning of the
word 'qur aan.
The most popular

that the
opinion, and the opinion held by at-Tabaree

is
(d.
310 A.H.),
is
word
'qur'aan'
derived from qara'a, which means,

(nuisdai) of quia
in
a,
'to
read, to recite." 'Qur'aan'
would then he the verbal noun

tion' or
and thus
translates as
'The Recita-
'The Reading.' Allaah says
reference to the Qur'aan,
And
(it is) a
Qur'aan which
We
have divided into
parts.. .
I7:H)6|
and
He
says,
It is for
Us
to collect
it
and
to Recite
it
(Ar.
qur'aanahoo).
When We
have-
recited
it.
then follow
its
Recitation (Ar. <jitraamth) [7S:17-S|
On
word
the other hand,
Imaam
ash-Shaafi'ee
(d.
204 A.H.) held the view that the

just like "lo-
'qur'aan'
was
proper noun that was not derived from any word,

recited the
tah" or TnjecT."
He
'
word without
rhyme with the English word

Another opinion means,
are
1
'lawn'.
One of
hamza, such that 'Qur'aan' would ihcqiniaal also pronounced it this way.
a
2
'
states that the
word 'our aan'
is
from the root qarami, which

in
'to join, to associate'.
For example, the pilgrimage
which 'Umrah and Hajj
combined is called HajjOiraan, from the same root word. Therefore the meaning ol the word 'qur'aan' would be, 'That which is joined together," because its verses and soorahs are combined to form this book. In this case, the word would be pronounced the same way
as
Imaam
ash-Shaafi'cc pronounced
it,
without the hamza.
22
23
The books given to Moosaa and "Ecsaa, respectively. The qiraaa ol'lhn Kathecr. See ("h. 1, 'The Qira'aal
1
ol the
Qur'aan' lor more details on the various
qira'aat.
2-t
That of Aboo al-Hasan 'Alec al-A$h'arec
(A.
324 A.H.), the famous theologian.
The Qur'aan
25
A fourth opinion-'
is
that 'qur'aan'
to'.
comes from
the
is
word qaraa'in, which means

of verses that aid
'to
resemble, to be similar
Hence, the Qur'aan
composed
one
another in comprehension, and soorahs that resemble each other in beauty and prose.-"
Yet another opinion called such since
it
is
that 'Qur'aan'
stories,
is
combines
is from qui', which means 'to combine'. commands, promises and punishments. 2
'
It is
However, the opinion that

ars hold,
is
the strongest, and the one that the majority of schol-
the
first
one, namely that the

Recitation'.
and therefore means, 'The
word 'qur'aan' is the verbal noun ot qania The proof for this is that it is named such in
a
the Qur'aan (and most ot the qira'aat
pronounce the word with

as the verbal
hamza), and the
word contorms with Arabic grammar

It
noun
ot'qara'a.
may be
asked:
how
does one explain the

a
fact that
some qim'aat pronounce
the
word 'Qur'aan' without
hamza,
as
it is
well
authentic (as shall be discussed in greater

that this particular pronunciation
is
known that all the qira'aat detail)? The response to this
are equally
question
is
due
to the peculiar rules
of recitation (tajweed)
ol
many words. In other words, the qira'aat that pronounce word 'Qur'aan' without a hamza do not intend to change the pronunciation of the word 'Qur'aan' itself, but rather this occurs due to a particular rule of recitation
those qira'aat, and affects
the
(tajweed) that affects
many words
in the
Qur'aan, including the pronunciation of the

of the
word 'Qur'aan.' Therefore, even though the pronunciation

different in these qira'aat, the actual
word 'Qur'aan'
is
word
is still
the same.
II.
The
Definition of the Qur'aan

definitions of the Qur'aan, but they differ in
as to
There are many

is
wording
only.
There
no difference of opinion
2" it
what
the Qur'aan
is,
but merely what the best
way
to
define
is.
One of
the
more appropriate
definitions
is
as follows:'"'
The Qur'aan
(j^) in
is
the Arabic
Speech (kalaatn) of Allaah, which mutawaatir transmissions, and

lar to
it.
He
revealed to
Muhammad
wording and
meaning, and which has been preserved

is
in the mus-hafs,
and has reached us by
challenge to mankind to produce something simi-
2")
That of Yahya ibn Ziyacl ad-I)aylamcc
(d.
207 A.H.). better know
as al-I-arraa', a
famous grammar-
ian Irom Koofah.
26
For more discussion
ol
these
and oilier opinions, sec az-Zarkashcc. Badr ad-Din: al-Burhdtlfi Uloom

v.I,
al-Quraan, Maktabah al-Asriyyah, Beirut. 1972,

Saalim: al-Qiraaat
p.276-8,
and Baazmool,
an-Nihaayah,
Muhammad
v.
ihn
I'mar ibn
wa Athanthaa fee ui-Tafsccr, Daar al-Hijrah.

1.)
is
Riyaadh, 1996,
v.
I,
p.
23-27.
27
28
This
is
the opinion ol lbn al-Atheer (d. 606 A.I
in his
4, p.
30.
is
A
cl.
good definition must include everything

possible.
v.
that
essential,
exclude everything that
extraneous,
and be as succinct as
29
az-Zarqaanec.
I,
p. 21.
26
An
The Breakdown of the Definition The statement in

is
the definition, 'The
Ouraan
is
the. Arabic... implies that the

'
Qur'aan
in the
Arabic language. This, therefore, implies that a translation ol the

1
Quraan
into
said,
lore,
any other language cannot be considered the Qur'aan.
"
Imaam az-Zarkashee
"Know that
it
the Qur'aan has been revealed in the language of the Arabs. Thereit
is
impermissible to recite
in
any other language.""

it
There are eleven references
in the
Qur'aan that
is
in the
Arabic language, amongst
them the
verses,
...this
(the Qur'aan)
is
in a clear
Arabic tongue-
16:103]
and.
Verily.
We have
revealed this as
an Arabic Qur'aan"
[12:2
and.
And thus We have
inspired you with an Arabic Qur'aan*

itself as
42:7]
Since the Qur'aan has described
being
in Arabic,
it
is
clear that
any non-
Arabic speech cannot be the Qur'aan.
However,
tions
is
every single word in the Qur'aan originally from the Arabic language?
In other words, does the Qur'aan use
words from other languages? There
exist narra-
from some ol the Companions, and many grammarians after them, concerning
certain
for
words
in the
Qur'aan which were claimed
to
be of non-Arabic origin. Thus,

tjijiqa
example, Ibn Abbaas claimed that the word toor was Syriac for mountain,
"to
meant
intend' in the
for
Roman
language, Intdnaa was

a soft cloth in
Hebrew
for repentance, W/7

to
was Persian
book, sundus meant
Hindi (probably referring

sirri
Sanfor
skrit), miskfiaat
was
shining lamp in an Ethiopian language, and

also of the
was Greek
a small river.
52
His student 'Ikrimah was

led
same opinion.
This opinion
some
later scholars to
come
forth with
numerous examples of
in the
in the
words
that
that
were claimed
(d.
to
be non-Arabic
list
in origin, yet
mentioned
Qur'aan.
As-SuyoOf.ee
911 A.H.) compiled a

to
of over
hundred words
Qur'aan
in a
were claimed
be non-Arabic
in origin,
and even
versified these
words
poem."
$0
3
See Ch.
15,
'The Translation
v.
I ,
ol the
Qur'aan," lor a
more
detailed discussion ol this point.
az-Zarkashee,
p. 287.
v. I,
32 33
Examples taken from az-Zarkashee,

as-Suyootee,
v. I,
p. 288.
p.
8 1 -84.
The Qur'aan
Other scholars, however, denied the claim
words
in the
27
that there could be
any non-Arabic
Qur'aan. Basing their evidences on the Qur'aanic verses quoted above,

ash-Shaali'ee (d. 204 A.H.) was particularly
they held the view that these verses precluded the existence of foreign words in the
Qur'aan.
Imaam
strict in this
matter, for
in this
he wrote concerning some grammarians ot his time, "And some have spoken
topic (of foreign
words
in
the Qur'aan), and had they restrained themselves from

better, anil safer tor
speaking
it
would have been

Qur'aan
in
is
them! For some
ol
them have
is
pre-
sumed
there
is
that the
part Arabic
and
part foreign! Yet the that

it
Qur'aan
explicit that
54
nothing
the
Book of Allaah except
is
in the
language of the Arabs..."
In attempting to refute the opinion that the
Qur'aan contains foreign words,
at-
Tabaree
(d.
310 A.H.) claimed
that these particular
words were used by both of these
languages simultaneously, and thus the Companions' claims that these words were
,s non-Arabic only meant that they were also used by other languages as well.
How-
ever, this is
not a satisfactory explanation, as the word must have originated in one of
the two languages.
Aboo 'Ubayd al-Qaasim

from Ibn 'Abbaas correctly
ibn Sallaam (d. 224 A.H.) explained the above narrations
when he
said,
is
The
correct opinion with
me
thai hoih of the a hove opinions
meanis
ing that there are foreign words in the Qur'aan, anil thai the Qur'aan
in Arabic] arc correct. like the scholars said
|
only
This
is
because the origin of these words
is
foreign,
referring to the narrations of Ibn 'Abbaas|.
However,
to Ara-
these
words entered into
the Arabic language,

letters
and were transformed
bic words,
and the foreign
were exchanged
for Arabic ones, until they this
became
these
that the
a part ol Arabic.
in
Then
the
Qur'aan was revealed, and by
time
words had mixed

Qur'aan
is
with the Arabic language. Therefore, he

is
'"
who says
only in Arabic
is
correct,
and he who says
that there are
some
foreign words
also correct.
In other words, these particular phrases arc originally non-Arabic in origin.

ever, as is the case
Howtor all in
with any language, these words were 'borrowed' by Arabic, and

a part of the
'a
were used so commonly that they became

practical purposes, these
poetry...
Arabic language. Thus,
words became
part of fluent Arabic,

it
and were used

were ignorant
and
if
an Arab were ignorant of these words,

17
was
as if he
ot
other Arabic words.'
Therefore, the correct opinion
is
that there are
no non-Arabic words
in the
Qur'aan,
although there arc words that have non-Arabic origins.

these
Due to the continued usage of

foreign.
words by the Arabs, however, they can no longer be considered
ofAllaah...
The next part of the definition o! the Qur'aan states that it is the '...Speech (kalaam) The Qur'aan is the Speech (k,itlaai>i) of Allaah, that He spoke in a manner
'
34
az-Zarkashce,
as-Suyootee,
v.
v. 1,
1 ,
p. 287,
1
quoting from ar-Risaalah.
35
36 37
p.
78.
az-Zarkashce, v.l.p. 290. az-Zarkashee,

v.
1
p.
289.
28
An
that befits
Him. This excludes

importance of the
all
speech that emanated from men, jinn, and angels.
Due
to the
fact that the
Qur'aan
is
the kalaam of Allaah,
and the
different philosophies that have evolved
concerning
this topic, this part of the defini-
tion will be discussed in greater detail in the next section.
The
is
next part of the definitions states: '...which

of
This excludes any other Speech {kalaam)

infinite, as the
He revealed to Muhammad (^g)...'. His that He spoke. The kalaam of Allaah
Qur'aan
says,
And
il
all
the trees on the earth were pens,
and the
its
sea (were ink

still
wherewith
(l<alaam)
to write), with seven seas
behind
it
to
add to
supply,
is
the
Words
of Allaah would not be exhausted. Verily, Allaah

|3I:27|
All Mighty, All
Wisc
Therefore, this part of the definition limits the Qur'aan to the kalaam that Allaah
revealed to
the Prophet
Muhammad
().
($^g),
and excludes any Speech

is
that
He
spoke
to
other than
The Qur'aan
specifically the revelation sent
down
to the
Prophet
And
truly, this
Qur'aan
is
a revelation
from the Lord of the Worlds; which
the Trustworthy Spirit (Angel Jihrccl) brought
down; Upon your

1
heart
(O
Muhammad)
so that you
may
be
among
the warners 26: 1 92-4
The
next part of the definitions
states:'...//;
wording and meaning...'. This part of
the definition affirms that the words of the Qur'aan arc from Allaah,
Jihrccl or
and not from
even
Muhammad
(^), as
some of the innovated
sects
oflslaam, such as the
Ask'arees, allege.
According to some scholars,
this part of the definition also excludes

is
hadceth Oudsee'* since, according to these scholars, liadeeth Oudsee
only inspired in
meaning, while
its
wording
is
from the Prophet
(^g).
The
next part of the definition states: '...which has been preserved in the mus-hafs...
a written
'.
A mus-haf is
it
copy of the Qur'aan.
When
used
in this definition, to
it
refers
specifically to the copies that the
Caliph 'Uthmaan ordered
be written.'" Therefore,
includes one hundred and fourteen soorahs, starting with Soora/i al-Faatihah and
in
ending with Soorah an-Naas. The Qur'aan must be written
any one
of the mus-hajs
38
Ahadeeth Oudsee is defined
to be a liadeeth in
is
which the Prophet
l^g) says,"Allaah says...", attributing
the speech to Allaah. This type of liadeeth
discussed in
more detail
in
the next chapter, under the heading,
'The Difference between the Qur'aan and Hadceth Oudsee'.

39 See Ch.
8,
'The Collection
ol the
Qur'aan,' tor further details.
The Quraan
of 'Uthmaan.
29
This part of the definition excludes the verses that used

were abrogated by the Prophet
the last time.
necessarily in
4"
to
be a part of the Qur'aan.
such as those whose recitation was abrogated (the mansooltfi), and those readings that
{%$)
before his death,
when he
recited the
Qur'aan
tor
The
reading must be in at least one mus-haf'of 'Uthmaan, and not
all
of them. 41
The
sions...
'.
next part of the definition states: '...and has reached us by mutawaatir transmis-
A transmission
is
called
mutawaatir when
it is
reported by a large
lie.
number of
people, such that they could not
all
be mistaken or intentionally forge a

4'
The Qur'aan
authenticity.
(in
has reached us through muttawaatir chains of narration.

generation so
In other words, in each

its
many
people narrated
4
it
that there
is
no question of
There arc some readings, however,

other words, they are ahaad
').
that
have not reached us in mutawaatir form
Such readings are not considered part of the Qur'aan.
This point will be further elaborated in a later chapter.
The
last part
of the definition
to
it.'
states: '...and
is
a challenge to
is
mankind
to
it
produce
something similar
This part of the definition

of the
extraneous in that
docs not
remove anything that should not be a part

hadeeth Oudsee
is
Qur'aan (unless one believes that

in
inspired in
meaning and wording,
which case
this portion
is
remove hadeeth Oudsee

ever, in that
it
as being part of the Qur'aan).
This portion
essential,
would how-
mentions the miraculous nature

to
(i'jaaz)
of the Qur'aan. Allaah has

to
it,
challenged
mankind
produce even a chapter similar
and
this
challenge
is
reserved for the Qur'aan,

It
and not
for the hadeeth." for the
should be mentioned that the word 'Qur'aan' can be used

for a part of the
whole Qur'aan
and
Qur'aan. Thus,
if
someone has
45
recited a
few verses from the

it
Qur'aan, or has completed the recitation of the whole Qur'aan,

either case, "You
is
possible to say in
have recited the Qur'aan."
III.
The Qur'aan
found
in
as the
Speech of Allaah
as the
The detailed discussions of the Qur'aan

cally not
(faith).
Speech
(lâlaain)
of Allaah are typi-
the books ol 'u/oom al-Quraan, but rather in the books of 'aqecdah

it
However,
was
felt
that this topic deserved greater attention in this
work
for
number of reasons:
Firstly,
due
to the
importance of this topic, since
it
deals with
some
of the Characteristics (sifaat) of Allaah,
and
of the Qur'aan: secondly, this topic
-III
Sec Ch.'s
III
and
i,
'The
Ahmfoi
the Qur'aan,' and 'Abrogation in the Qur'aan' lor an explanation
ol the 4
1
maniookfl and variant readings.
The mus-hafs
Meaning
See Ch.
thai
'Uthmaan wrote were not

and not the
exactly the same. See

1 1
Ch. H
for further details.

ot' this
1
1
-12
Sec 'The Conditions for an Authentic Qiraaat' in Ch.

the shaadh readings,
for a
more
detailed discussion
point.
4i
'tihaad' definition
of as-Suyootcc; see Ch.
for lurlher
details.
44
IS.
which
is
entirely devoted lo discussing the concept ol i'jaaz in the
Quraan,
lor further
details.
45
e az-Zarqaance,
v.
I.
p. 22.
30
An
has been the subject o! great controversy during the history of Islaam, and great scholars
have been persecuted because ol
it,
therefore
it
deserves
some discussion and elaboraol
tion: thirdly, there still exist incorrect
concepts and ideas concerning the meaning
the
/(ti/iiiiin
ol
Allaah. primarily amongst innovated sects
of Ahlas-Sunnah
this topic in
wa
al-Jamaa'ah""'; and. lastly, there does not exist

4,
which claim to be in the fold any discussion ol
English.
Before discussing the Qur'aan

to
in
particular as the
kalaam
of Allaah,
it is
necessary
understand the concept
ol the kj.ilaam ol Allaah.
Tin-:
Conceit of the Kalaam of Allaah

ot Allaah deals with
The
topic of the
kalaam
described Himself with, namely, that ol

topic ol the
one of the Attributes that Allaah has Speech (l{alaam). When dealing with the
principles
Names and Attributes ol Allaah, two basic

principle
is
must be understood. and Most

Grandeur,
I
The
Perfect
first
that Allaah has described Himself With the Best
Names and
Attributes;
Names
anil Attributes ol Beauty, Majesty,

all
Perfection and Excellence; in other words,
Names and
Attributes that befit
lim.
Allaah says in the Qur'aan.
Anil to
Allaah belong
(all)
the Most Bc.uitilul
Names, so
call
on
lim with
them.. [7:180]
In addition to affirming these

attributes ol imperfection
Names and
Attributes. Allaah has also negated all
from Himself, such as sleep and tiredness (2:255). forget-
fulness
and error
(20:52)
and other attributes

is
that
do not
befit
His Glory.'"
The second
principle
that Allaah's
Names and
Attributes arc Unique,
and do
not resemble the attributes of His creation. Allaah says.
_A>jzj *-~*1 'jbj

I
"There
is
nothing that
is
similar to
Him, and
lie
is
the All-Hearer, All-
Seer- [42:11]
46
thosc
in a
An
expression that translates as 'The Followers ol the Siiiinah ami the Right Group.' to dili'erentiate
ilo
who
I
not follow
tin-
Smuiii/i. or the
Companions
ol
the Prophet (gg). The Prophet (56) predicted,

all
number
lei
I
ol hadcci'h. that his
ummah would
I
divide into seventy-three sects,

ol this
of which would be
in the
lire oi
excepi
ma. When asked what

what
the characteristics
today,
saved group were, he (36) replied, "Thcj

(Narrated by
at- Tirmidheel;
are (that group) that lollou

i
mailing the.
47
I
Uil us-Stinnali
it
am tallowing wa al-Jamaa'ah.
in
and
my Companions"
louever.
a
should be kept
mind
that this
is
a relatively brief discussion,
and
it
is
hoped
that
perhaps 48
more
detailed explanation ol this,

ol Allaah's
and
cither,
concepts
"I faith
be available soon. Indian Allaah.

Specifically;
The affirmation
is
Names and
Attributes, in general.
OCCUR
each
Name and
Attribute
Bcstowei
dI
mentioned and affirmed individually. For example. 'The All-Seer". 'The Ever-Living'. 'The Mc rc\ etc. As lor negation, this OCCUTS in general, unspccific terms (most ol the time): lor
.
example. 'There
is
nothing that
is
similar to Him', 'There
is
none
thai
is
equal to
lim'. etc.
Negation
ol
specific attributes (such as lorgetlulness
and
error)
is
rare,
and only
lor a purpose.
The Qur'aan
Therefore, since Allaah's Attributes are unique,
it
31
is
not possible For
mankind
it is
to
understand the exact nature of Allaah's

sible to
Names and Attributes,
even though
to.
pos-
understand the concept that any
Name
is
or Attribute refers
For example,
Allaah has described Himself in the Qur'aan as al-Hayy, which means, 'The EverLiving.'
Life,
is
Mankind understands
will
that Allaah
Ever-Living; that
He was
always with
and
always be with
the
life
Life.
He
is
also understands that, even
though he himself
'alive' (hayy),
that he has
very different from the one that Allaah describes

to
Himsell as having,
him,
(or
man's
life
was given
of
life
him, and
it
shall be taken
away from
has the
in contrast to the characteristic
that Allaah describes

life,
Himself with. In
addition,
man
does not have the power to create

life,
unlike Allaah. So
man
characteristic of
and Allaah describes Himself as having the characteristic of Life,

the two characteristics differ as much as man differs from the mankind understands the concept of Allaah's m\mcii/-Hayy, but
it.
but the actuality
ol
Creator. Therefore,
can never understand the actuality of
The same analogy
applies for the other
Names and
Attributes of Allaah.
therefore,
It is essential,
when
dealing with the
not to deny or distort the meanings of these described Himself with these
to
Names and Attributes of Allaah, Names and Attributes, since Allaah has
it is
Names and
Attributes. Likewise,
not allowed to try
make
these attributes similar to those of the Creation, nor try to delve into the
'how-ness' of His Attributes, since the attributes of the creation are imperfect, whereas
the Attributes of Allaah are Perfect and
Unique.
mind, we now proceed
to the
With
these
two basic principles
in
concept of the
kfllaam of Allaah.
Allaah,
all
Praise
and Glory be
to
acteristic o\l{alaam in
over two dozen verses in the Qur'aan.
Him, has described Himself as having the CharAmongst these verses are
the following:
Anil Allaah .spoke directly (lâlhwia) to
Moosaa-
|4:164|
',">""<<.' <??""(* 1 j-j Is Jô lib) C~Ji C~J

And
the
Word
{/(ii/ihim) ol
your Lord has been
fulfilled in [ruth
and
jus-
tice" |6:115|
Say, 'If the oceans

i
were ink wherewith
to write the
kalaam of my Lord, die

finish,
ice. ins
would be exhausted heforc the l(ahuini ol

like
it
my Lord would
even
if
We
brought (another ocean)
for its aid.'.. |18:1()9|
32
An
And the
Word ofAllaah
(l{uliniu)
is
the uppermost" [9:40]
(It will lie said to
the people in the Heavens)
Peace he on you." a
Word
from
Lord who
affirm
is
Mosi Merciful*
|36:S8|
Therefore,
we
what Allaah has affirmed
for
Himself, namely, that
He Speaks
when He
wishes, and to
whomever He
wishes. As Allaah says.
^(îr*rHûf^<y(^^*A-*i^, > j-*/ '<ffii

'
.These are the prophets, some of them

others, (and)
We
have honoured ami blessed over

^
some
ol
them Allaah spoke

is
to 12:2^
In addition, the
Balaam ofAllaah
heard by His creation, and consists of words

Allaah can he heard
is
and
letters.
The
tact that the l{ahiam ol
clearly proven in the
Qur'aan and Sunnah. For example,
in the story
of Moosaa, the Qur'aan mentions that
Allaah spoke to Moosaa and addressed him:
And when he (Moosaa) came

ily, I
(to the lire),
he was called. "O Moosaa. Verlisten to that
am
your Lord. ..and
have chosen you, therefore
which
is
inspired to you'
[20:1 1-1 3|
In another verse, the Qur'aan says,
..Have you heard the story
ol
Moosaa: When
his
Lord allied him
in the
sacred valley of Toowax [79:15-16]
These
verses are clear that Allaah spoke to
The Prophet (<^g) also Aadam asked Moosaa,

anil there
described a
Moosaa and Moosaa heard this speech. meeting between Aadam and Moosaa, in which
"Are you the one
whom Allaah
spoke
to,
from behind a
veil,
was no
4 ''
interpreter
between you, nor was

is
their
any messenger?" Moosaa
answered, "Yes."
The hadeeth
is
explicit in that Allaah's Balaam to
Moosaa was with(j^g) clearly
out any intermediary. In another authentic hadeeth, the Prophet

that Allaah's
skies, the
stated
in
kalaam
with sound, for he said,

their
"When
Allaah decrees a matter
the
angels
move
wings
in
humility lor His speech, which sounds like a
49
Reported by Ahoo Daawuod. and others.
Tlit Qur'aan
33
chain over .a
ol the
rock...'""'
In ihishadecth, the Prophet (-^) gave a description
of the sound
/{alaam ol Allaah,
which
clearly proves that Allaah's
âlaam
is
with sound.
1
This was also the
belief
of thesalaf.
(d.
asked by his son 'Abdullaah
290 A.H.),
speak with a sound (that was heard

indeed! Your Lord speaks with sound,
51
Imaam Ahmad ibn Hambal (d. 24 A.H.) was "When Allaah spoke to Moosaa, did He by Moosaa):" Imaam Ahmad answered. "Yes.
all ol
and
these hadceth (ol \\\cl(alaam ol Allaah).
we
his
narrate
them as we heard them." Imaam al-Bukhaaree (d. 256 A.H.) narrated in book al-Adab al-Mufrad the hadceth of the Prophet ($g) referring to the Day of
will occur,
Judgement, and the reckoning that
and
it
in
it is:
"...and their
Lord
is
will call
them with
a voice, the
'I
one
who
1
is
"
close can hear
just as the
one
who
lar can,
is
and
He
will sav,
am
the King...'"
Alter narrating the entire hadceth, which
also ex-
plicit in
the fact that Allaah speaks in n/(a/aai?i that can be heard,
said, "Allaah, all Praise
and (dory be
can hear
it
just as those
who
are
Imaam al-Bukhaaree Him, speaks with sound. Those who arc close lar can, and this is only so lor Allaah. And in this is
to
1
proof that the sound of Allaah does not resemble the sound of mankind.""
It is,
of course, essential
to
keep
in
mind
it is
that the
Speech of Allaah docs not resemto
ble that
of His creation, and therefore
impermissible
ask how Allaah speaks, for
Allaah says,
"There
is
nothing similar to Him, anil
le is
lie
All- 1 learer, All-Seer |-I2:1

is
I |
The
(and
ol
it
fact that
the Balaam of Allaah consists of words and letters
something
that
docs not require proof and can be seen even by the most ignorant person. The Qur'aan
is
part ol the/Balaam ol Allaah. as shall be proven in the next section) consists

anil letters.
words
For example, every Muslim knows that the verse,

lUllybj9
-Qui hoowa Allaahu ahad*
2:
consists of four words, each word of which consists of a number of letters.
It
therefore
follows that the
Balaam
of Allaah consists of
is
words and
of
letters.
The Prophet (^)

letters, for
himself mentioned that the Qur'aan

stated,
I
composed
words and
will
he
(^g)
"'Whoever
recites
one word from the Book of Allaah

1
have ten rewards.
And do not
and Laam
is
say the A/if Laam

a weird, anil
Mean is (counted as) a word, but rather Alifis a word, Meem is a word.*"" Therefore, the Prophet (5Eg) divided the
Some groups
reiers to
5n
Reported by al-Bukhaaree.
ol the angel's
allege that the

.i
sound described
ol
in the
hadceth rclcrs to the
movement
wings. This can be refuted bj
number
,
ways:
firsdy,
other narrations ol tins

(el.
luidct'lh are explicit that
the
is
Sound
WY.vaWs lâlaiim
is
anil not the angels'
wings
al-|udav',
il
p. 167);
secondly, the tense that
used lor the sound

ol the
masculine, whereas the wings are feminine, so

also.
the wings
of the angels were the object

s|
sound, the tense would have been feminine
Reported by 'Abdullaah ibn Reported by
Ahmad
ibn
Hambal
in
in Kitchib as-Sitiinali.
# i".
52
>^
Ahmad, and al-Bukhaaree
al-Adab al-Mufrad.
cl".
Reported in al-Bukhaaree's Khalq Af'aal al-'lbaad. Reported by al-Hukhaaree.
al-luday'. p. 165.
54
"
34
An
Qur'aan into words and

Tlie
/(tiltiain
letters.
is
of Allaali
Injccl. in
not limited to the Arabic language. Allaah revealed the

this
Torah and the
Hebrew, and
was
also a part of His Balaam.
As Imaain
ad-Daarimee
you!
Verily...
(d.
288 A.H.) wrote, concerning those

is
who deny
and
this concept.
"Woe
to
Allaah
knowledgeable
of all
languages, and
in Arabic,
language
He
wishes. If He wishes,
He speaks
has
He speaks in whichever if He wishes, in Hebrew,
and
if
He
wishes, in Syriac, so
He
made
the Qur'aan His fyllaam in Arabic, and
the Torah and Injccl His Balaam in Hebrew, since
He
has sent the prophets with the
language of their peoples." 55 In other words, just as Allaah has sent every prophet to
preach
in the
language of his nation, xhckctlaam ofAllaah

to that nation)
to
any nation (when Allaah
revealed a
Book
was
also in
its
language.
is
Another
clear proofs
characteristic ol the
Balaam of Allaah
that
it is
uncreated. There are

logic
from the Qur'aan, the Siinnah, the statements of the saliif, and clear
for this belief.
The Qur'aan
says,
Vcrily to
Mini (Allaah) belongs the Creation and the Command'. |7:S4|
In this verse, Allaah differentiates
and
all
that
is
in
it,
between the creation, which includes the world and between the Command, which is His Speech. The Speech is
in fact the
cause of the creation, as Allaah says,
J^vli ^.a1 Jjiiu^Jj^ ^s^ls^^j* ->!

Verily,
it:
Our Word
and
it is..
unto a thing
[16:40]
whin We
intend
it.
is
only
lli.it
We
vi\
unto
'lie''-
Therefore the Speech

so
tic
it
of Allaah, by the
if it
Will
it
ol
Allaah,
is
the cause ol the creation,
cannot be created, for

itself
were created,
would mean
that a created characteris-
has
created another object, and this
is
not possible! In other words, a created
object does not have the ability to create another object; only the Creator has this
ability.

is
(d.
198 A.H.) said,
"He
has lied (who says that the
Qur'aan
created)! Allaah has stated,

is
"To
Him
belongs the Creation and the
Com51
mand,"
so the creation
the creation of Allaah,

(d.
and His
Command is the Qur'aan."
Imaam Ahmad
of Allaah
is
ibn
Hambal
17
241 A.H.) also used this verse to prove that the kfllaam
not created.
The Prophet
in ihc
/(it /initial
(^5) said,
"Whoever dismounts
evil that
is
at
any
place,
and
will
says,
'I
seek refuge
until he
of Allaah from the

,s
created,'
nothing
/(a
harm him
Allaah
is
moves from
his stop.
This haded h also proves that the
laam
of
not cre-
55
"56
ad-Daarimee, ar-Radd, p. 123.

Reported by al-'Aajurree
ibid. in as-Sharee'ah,
t al-Juday',
|>.
123.
57
5S
Reported by Muslim
.mil others.
The Qur aan

ated. since the
$5
Prophet
(gg)
commanded
the believers to seek relume in the /(a/aam ol
Allaah from
Attributes),
{Wis hui/ccr/i
all
types of
evil.
Refuge can only be sought from the Creator (and His
and not Irom the creation.

is
Imaam
al-Hukhaaree
(d.
256 A. H.)
stated, "In
prool that the /(a/aam of Allaah

(d.
is
not created." anil his teacher.
Nu'aym
ibn
Hammaad
nor
in the
228 A.H.), stated,
"It is
not permissible to seek refuge in the cretact that a

ol
ated,
speech of men, jinn or angels. """ In other words, the very

it
person seeks refuge in ihc /(a/aam oi Allaah proves that

Allaah. for
it
is
an uncreated Attribute
is
not allowed to seek refuge in a created object.

/(ci/i/ti in
A simple
logical prool that the

it
of
Allaah
that
is
not created
is
as follows: If the
Balaam of Allaah were created,
would mean
one of Allaah's
attributes (that of
speech) had a beginning, yet Allaah's attributes do not change with time, tor the
Qur aan
says,
It is
the Pirst
(i.e.,
there
I
is
nothing before
lim).
ami
le is
die Last
(i.e.,
there
is
nothing
after
Iim)... |^7:3|
and His and
attributes are a part ol
Him. The
/(a/aam ol Allaah
is
an Attribute
ol Allaah,
all of
Allaah's attributes are eternal
and uncreated.
The Qur'aan
In this section,
it
as
thi-.
Kaiawi
oi-
Am ami
were discussed.
It
In the last section, certain characteristics ol:*the /(allium of Allaah

shall be
proven that the
Quraan
is
a part of the /(a/iiam ol Allaah.
therefore has the
same
characteristics that the /(a/aam ol Allaah has.
Some
narrations
of the earlier scholars have already been mentioned concerning the

is
fact that
the Qur'aan
the /(allium of Allaah. However, in this section, this topic will be discussed in greater
detail,
along with a
brief history
of the deviations that have occurred with regards
to
this belief".
The prool that the Qur'aan
in particular
is
the /(ii/aam ol Allaah

says.
-"
is
that Allaah
Himself has
referred to
it
as
His /(a/aam. For example, Allaah

';'
-f '-Ti--'-' ""
>'
Y.
'\'\" '1 s* f* Z*\\' **'\
-i
Anil
il
any of the idolaters seeks your protection, then grant him proteche
tion, so that
may
hear the
Word
{/(tiLiant) ol
Allaah. .. |9:o|
meaning
until they hear the
have prevented
they prevented
The Prophet ($g) also said. "Verily, the Quraysh Word {/(a/aam) o( my Lord, meaning that from spreading the Qur'aan. The Prophet (^) also said in referhim
Qur'aan.
me Irom
spreading the
S9
(>()
nl-Judny", p.
Ml. from al-Bukhaarce's
Klialq. \f'aal al-'Ibaait.
Reported
fay
al-Daarimee, al-Tirmidhce ami others. See Ibn

l'i.
Qudaama.
'Abdiillaah ihn
Ahmad:
til-
Burhanfi Bayan al-Qiir'aan, Maktabah al-Huda,
Said, L989, p.79.
36
An
ence
to the
Qur'aan, "The superiority of the Balaam of Allaah over all other kalaam
is
(like)
the superiority of Allaah over His Creation."*1

belief that the
The
Qur'aan
is
the
Balaam
ol
Allaah was the belief of
all
of the
Companions, and the

concerning the
the
belief of the scholars of Ahl as-Sunnah

first
wa
al-Jamaa'ah after
them. Hundreds ot statements from the scholars of the

fact that
three generations exist

is
the Qur'aan
is
the
Balaam of Allaah, and
characterised by
same
characteristics as the
kalaam
of Allaah. In fact,
ol
no group amongst Muslims
actually denied that the
Qur'aan was the kalaam
Allaah; they only differed con-
cerning the characteristics of this kalaam.
As was proven
verse,
in the last section, the

is
Balaam
of
Allaah
is
not created. This, of

tra-
course, implies that the Qur'aan
not created either. Ibn 'Abbaas, in explaining
A Qur'aan without any crookedness"

said,
|39:28|
"This means that the Qur'aan
is
not
created."''-'
'Amr
ibn
Deenar
(d.
126 A.H.)
stated, "I
have met the Companions of the Prophet (5g), and those that came after
them
for seventy years, all of

is
it
them
said,
Allaah
is
the Creator,
Him Him
created,
and the Qur'aan
is
the
kalaam
ot
and everything besides Allaah, from Him it came, and to

150 A.H.) wrote in his Fiqh
al-
will return.""'
Imaam Aboo Hanecfah

is
(d.
Akbar, "The Qur'aan

served
in
the speech {kalaam) of Allaah, written in the mus-hafs, pre-
the hearts, recited by the tongues, and revealed to the Prophet (S)," and in
that, "...the
another place he mentions

be done
Qur'aan
is
not created.""
Imaam Maalik
it
(d.
who says that the Qur'aan is created, what should "He should be forced to repent, and he refuses, then 65 his head should be cut offl" Imaam ash-Shaafi'ee (d. 204 A.H.) stated, "Whoever states that the Qur'aan is created is a disbeliever.""" Imaam Ahmad ibn Hambal (d. 241 A.H.) stated, "It has been narrated from many of ourW<//~that they used to say,
179 A.H.) was asked concerning one
to
him:
He
replied,
'The Qur'aan
is
the kalaam of Allaah,
and
it
is
I
not created.' This
is
also
what
believe,
and
(of
am
not a person of philosophy, nor do
think that philosophy plays a part in any
our
beliefs).
The
is
or a statement ot the
only (source) is the Quraan, or the hadcclh ot the Prophet (^). Companions or Successors. As for anything besides these (sources),
7
then none of it
praiseworthy.'"'
61
Reported by
Ahmad and
others. For a detailed discussion of the authenticity of the luuUrth. see allor the oilier side,
All)aance's</</-Dtf W;//j.
#1333. and
al-)uday\
p. S7.
62 63 64 65
Reported by
al-I .aalikaa'ee,
355.
Reported by al-Bayhaqee
lit//:
in his
Sunan.
p. 14.
al-AI{bar. p. 3(11.
quoted Irom al-Khamces,
Reported by al-Laalikaa'ee,
494.
66 67
al-Khamees,
p. 44.
Reported by "Abdullaah ibn
Ahmad
in his
as-Sunnah, #108.
The Qur'aan
37
Imaam
at-Tahaawee," in his famous Aqccdah at-Taluiaweeyah , wrote:
The Qur'aan
as
is
the Speech (Ifalaani) ofAllaah.

in a
It
originated from
Him
re-
an articulated speech
manner
that
is
not questioned and
was
vealed to His Prophet

tion.
(jgj)
by inspiration. The Believers

it
testify to its revela-
They are certain that
is
the actual \alaam of Allaah, not created,
unlike the speech of humans.

a
man
is
a disbeliever
Whoever hears it and thinks it is the speech of whom Allaah has condemned and threatened with
the Fire of Hell, for Allaah says,
I will
burn him
in the Hell-Firc |74:26|
to
him who
said,
This (the Qur'aan) (By these verses)

/(ii/tiiim
is
nothing but the words of a mortal" |74:25|

are certain that this (the Qur'aan)
il
we know and
of
is
the
of the
Creator
humans, and
does not resemble the speech ol
mankind."'
The
deny.
narrations from the salaf concerning the fact that the Qur'aan
is
is
not created
has reached and far exceeded the level oimutawaatir, and this
a fact that
no one can
To
give
one example alone, the great scholar of the
Siinnuli.
Aboo al-Qaasim
same
it is
Hibatullaah ihn
Hasan
fifty
al-Laalikaa'ee (d. 418 A.H.) transmitted reports from over

all of
five-hundred and
scholars of the salaf,
whom
slated the
fact:
"The
is
Qur'aan
is
the Balaam of Allaah, not created,
and whoever
states that
created
disbeliever." After
naming
all of
these scholars,
Imaam
al-Laalikaa'ee wrote,'"
So
sors,
these are live-hundred

after
and
lifly
scholars or more, from the Succes-
and the generation
them, and the scholars
whom
the uniimih has
accepted and are well-pleased with, not including the Companions, from
all
different places
and generations. And
of these
over a hundred were

to follow.
Imaams. whose opinions and madk-habsxhe people used

1
And were
|
to busy myself in
compiling the quotes from modern scholars
meaning
those after the
first
three generations] (on top of these names), then the
6K
Ic is
Aim
la'alar
Ahmed
ihn
Muhammad
is
ihn Salamah al-Azadi
al -Tahaawcc. d.
i21 A.I
I.
In the
introduction to his work, he said, "This
the fundamentals of the beliefs
of the Akl al-Sitnmih
iva al-
Jama'ah, upon the methodology of the
jurists of this
iimmah. Aboo Hanccfah

I
Nu'man
and
ihn Thaabit,
and
Aboo Yusuf... and
as-Shaybaance... (the two primary students of Aboo
lanifah),
their beliefs concernit
ing the fundamentals of the religion."
This work of bis

were the same
is
an extremely important one in that

it'll
gives a clear
it
and lucid explanation of the basics of the belief of ibi: Akl al-Siiiinu/i
al-]ama\ih. In addition,
clearly
is
shows
thai
that the beliefs of Aboo I -Ianecfa

ol
as the beliefs
ol''the
All/ OS-Stinnak; yet. the irony
many
those
who claim
792 A.H.).
to follow this great
and instead follow the Ai/i'aree or Maatureedee

I/.z
Imaam u\J'ii//i faith! The hook

33,
absolutely ignore
has a valuable
Aboo Hanccfah's beliefs, commentary by Ibn Abd alp. 168.
al-Hanafee
(d.
69
70
Main al-Aqeedah ai-Tahaawiyah

al-Laalikaa'ee,
v. 1.
point
Shark Aqeedah at-Takaiviyyah,
p. 344.
For these numerous quotes, see the previous hundred pages (25()->4S).
38
An
number
myself
ol
names would have reached
the thousands... instead,
restricted
to
to transmissions
from these (named scholars); from generation
generation, no one refuted or contradicted (hem, and whoever did so. they
were forced
to repent, or they
were
commanded
to
be killed or banished...
The
first
person lo claim that the Qur'aan was created was a person by the
(d.
name
ol
Ja'ad ibn
Dirham
I24A.H.). Ja'ad was one
ot the leaders ol
innovation ol his time,
denying most of the attributes of Allaah, including that

by die governor
student,
ot his
ol lâhiam.
He was
1
executed
time for holding

(d.
this
and other
heretical beliefs.
lowever, his
Jahm
ibn
Salwaan
it
128 A.H.),
the
was able
to
to spread his ideas to a
much
greater extent,
and
is
after
him
group known
ol
as the
Jahm iyyah emerged. This

told ol
group was considered by the scholars

their heretical beliefs.
ol
Islaam
be outside the
Islaam lor
The Jahmiyyah
claimed, amongst other things, that the kfllaam
Allaah (anil thus the Qur'aan) was created. 71

Less than a century
this belief ot
in
Abec Du'aad (d. the Jahmiyyah, even though he himself was ol

later,
Ahmad
ibn
240),
one
ol the callers to
the Mu'tazilali, succeeded
converting the Abbaasiil Caliph
Ma'moon
(during the year 218 A.H.) to this ide-
ology.
Ma'moon
then used his power as the Khaleefah to begin a relentless persecu-
tion ol the scholars ol his time, forcing

salqf,
many
ol
them
to
renounce the
beliel ol the
all
and claim
that
the Qur'aan was created. The most prominent scholars from
over the Muslim lands were ordered to publicly proclaim this ideology. Those that
refused were brutally tortured.
Only
managed to number ot years, and beaten ami whipped so severely that doctors pronounced him on the verge ol death.' This was one ot the greatest trials to ever inflict the Muslim Utnuiah. and it was only during the Caliphate ol Multawakil (during the year 237 A.H.) when orthodoxy was finally redeemed.
(d.
Hambal
241 A.H.),
Imaam Ahmad ibn last through this torture without relenting. Imaam
a
few brave scholars, led by
Ahmad was
jailed lor a
'
)uring this period, due to the great controversy that was generated over this issue,
three different groups

of the eternal
- besides the Ah I as-Stinnah - evolved with regards
to the beliel
nature of the Qur'aan.
The
first
group, comprised of"the Jahmiyyah and the Mu'tazilah 7 * claimed that the
It
Qur'aan was created.
people, and due to the
was this group that temporarily gained popularity among the power ol the Caliph Ma'moon, many scholars were forced to
verbally agree with them.
71 Thefahmiyyah denied all of the names ami attributes ofAllaah. This led them to believe that Allaah would not Ik- seen in the Hereafter, tli.it Allaah is not above [isiairaa) lis Throne, that He docs not have
I
the attribute Ol kfllaam, that

fbrth.
Il
He
does not have the attributes

it
ol
vudd and wajh ('Hand' and
'face'),
and so
one examines the

reality
beliel ol the Ash 'ti ices,

ol their beliefs are
is
clear
li.it.
despite their verbal disassociation from the

ol the
Jahmiyyah, in
many
almost the same as those
Jahmiyyah, as shall be elabo-
rated in the next section.
11
For an interesting account ofthis Inquisition from an

Leiden, IS97.
orientalist's perspective, see
Walter M. Patron's
Ahmed ibn Hanbat and the Mihna,

73
The
Mu'tazilah were a group that tried lo harmonise Greek philosophy with Islaam.
The Qur'aan
39
The second group were known

explicit
it is
as the Waaqifiyyah
This group did not give an

created, nor
opinion on
It
this issue,
and
said,
"We do
not say
it is
do we say
that
not created."
should be pointed out that the Waaqifiyyah were not ignorant of
the status ol the Qur'aan, but rather had studied the evidences,
and had come
to the
conclusion that
proofs
of' the
it
was unclear whether the Qur'aan was created or

Balaam of Allaah were so
clear,
not. Since the
eternal nature of the
and the scholars of
Ahlas-Sunnah united on
group.
is
this issue, the
innovation of the Waaqifiyyah was a
new inno-
vation, anil thus the scholars
of their time were very severe
in the refutation ol this
One of the sa/af was asked concerning this group, and he replied, "The Qur'aan it is not created. And can it be other than this? Or can We can never have any doubts about it, ever!!" And anyone say other than this? Imaam Ahmad (d. 241 A.H.) said, "As for the Waaqifiyyah, then be in no doubt of
the
lydaam of Allaah, and
7,1
their disbelief!""
The
that the
last
group that formed during
this time
were the Lafdhiyyah. They claimed

it
Qur'aan was the Balaam of Allaah, and that
was not created, but the
recita-
tion of the reciter of the
Qur'aan was created. The scholars of Islaam declared
that the
recita-
investigation into this matter

tion of the
was not praiseworthy, since the statement, "My two meanings, one which
the
is
Qur'aan
is
created," can have
the other incorrect.
The
incorrect meaning,
of which is correct, and what most of the Lafdhiyyah

is
intended,
is
that the actual recitation,
meaning
Quraan,
created,
and thus the
Lafdhiyyah agreed with thejahmiyyak. However,

expelled by the reciter of the Qur'aan
the voice
is
created, but the actual
if the person intended that the sound was created, then this is a correct meaning, since recitation (i.e., what is recited) is not.
71 '
Imaam Ahmad
"The
ibn
Hambal
(d.
241 A.H.) said, concerning the above three groups,
them says that the Quraan is created; another says diat it is the /(alaam of Allaah, and stop at that; and the third say, 'Our recitation of the Qur'aan is created.' For me, these three groups have the same status (in another narration, he added:) and all of them are of the Jahmiyyah, disbefahi/iiyyah are of three types:
One group
of
lievers.
They should be
77
forced to repent,
and
ii
they do not do so, then they should be
killed!"
After this period, different groups evolved, the most prominent amongst
them
that
of the Ash'arccs. Since this group
is still
present to this day,"
it
will
be discussed in
greater detail than the other groups.
7-1
al-Laalikaa'ee,
ibid. #S-I4.
#531.
al-Lalikaa'ee, pps. .585-399
75 76 77 78
For further
details,
sec-
al-KhaUaa],v.5,p. 125.
This group, during the
lilih
and
sixth
century ol thekijrah, became extremely popular due to

still
histori-
cal reasons,
and the
effects that this
had
are
present to this day.
Many ol
the
lamous scholars
ol
the past
were influenced by thcAsh'arces, including most of the authors
ol the classical
works on 'uloom al-Our'iuin.

institutions
The
scholars that follow the Ash 'aree faith today are
such as al-Azhar University.
many and wide-spread; even such famous Daaral-Uloom and Dcoband are primarily Ash'aree.
40
An
Introduction to the Sciences ol the Qur'aan
A Refutation of rwv. Asi i'ari:i-s

ThtAsh'arees are
a
group
that take their 'aqeedah,
and
their
name, from the teach7

'-
ings of Aboo al-Hasan 'Alee ibn Ismaa'ccl al-Ash'arce (d. 324 A.H.).
*"
With regards
was unknown and
that the
to the /(iihium
of Allaah, the Ash arees brought forth an 'aqeedah that

that Allaah does posses the Attribute ol Speech,
in this they
to \\\csalaf.
They claimed
Qur'aan was the Balaam of Allaah, and
agreed with the Ahl
as-Sunnah. However, they explained this attribute in a unique way, for they claimed
that Allaah 's
kplaam was an
it
"internal'
Balaam -
a l{aUiam that
could not be heard by

that, just as the
anyone. They equated

thoughts of
Allaah
is
with the concept of thinking, and stated
men
are a type ol speech that cannot be heard, likewise the kfllaam ot
an internal speech that cannot be heard. Therefore, they claimed that Allaah
his
does not speak with sound, and that
They
ing
further stated that Allaah's palatini

is
Balaam does not consist ol words or letters. is not related to His Will; in other words,
according to the Ash'arecs, Allaah

I
continually speaking, and will always be speakwishes.
le
is
docs not speak

in fact
when He
They
further claimed that the hfllaam ol

parts.
Allaah
one meaning, and cannot be divided into

all in tact
Ibis led
claim that thcToiah. Injeel and Qur'aan are

but the actual l{iiluam of Allaah
is
"expressions' ol the
is
without any language, and
of the
them to same /{cihniiii. same meaning.

is
Therefore, according to them, the essence ol the Torah, the Injeel and the Qur'aan
the same. Since they claimed that Allaah's
Balaam
is
an internal Balaam, they then of die Qur'aan

is
followed
up
this principle
is
by stating that the actual
text
created, but
is
the /{allium of Allaah
not.
The Arabic Qur'aan, according to the Ash'arees,
not the
actual /(tt/chim ol Allaah, but rather an 'expression' ol the
Balaam
ol Allaah.
7')
It
should be pointed out thai Aboo al-Hasan al-Ash'arcc

I
liimscll
went through three phases during

of the Mil 'tazilah could
his lifetime.
)uring the
first
phase, he was a
Mn 'lasilee.
(d.
However,
left
alter the scholars
not satisfy his questions on particular issues ol faith, he
ihem and
started teaching the 'aqeedah ol
Aboo
Muhammad
nate!) the
"Ahdullaah ibn Sa'eed ibn Kullaab
240 A.H.). Ibn Kullaab. and al-Ash'arcc during this
stage, tried to refine the beliefs
of the Mu'tazilah and defend the teachings ofAht as-Sunnah, but unfortu-
methodology
that they used to refute the Mu'tazilah

lell
was
it-.cll
greatly influenced bj
Greek
phi-
losophy. Thus, they themselves
into
many
errors, especially in the area ol the

it
Names and
Attributes ol
a
Allaah. (Only one ol their errors will be elaborated in this section, but
refutation ol
should be kept in mind that
one point
ol belief ol
any group
is
an IPSO facto refutation

perfect.)
ol that
last
groups claim
was
to be
Ahl
as-
Siinmi/i. since the beliefs of Ahl OS-Slinnah
must be
During the
ol
stage ol his
It
life,
al-Ash'aree
rejected the teachings ol Ibn Kullaab.
and accepted the 'aqeedah

in
Ahl
iii-Suninih.
ol
also during this
stage thai he wrote his
book al-I6aanah,
which he defended the 'aqeedah
the salaf, and believed in the
Attributes ol Allaah. such as isliwaa (rising over the throne), wajh, yad and other attributes. Therefore, in
reality,
those u ho claim to be Ash'aree are not truly following

at
Aboo al-Hasan
tin
al-Ash'aree. lor
il
they were.
they would follow the 'aqeedah that he had
his death,
and not
'aqeedah ol Ibn Kullaab.
which he
renounced before
811
It
his death.
this section
\\
should be mentioned that
is
also a refutation ol the sister
group
ol
the Ash'arees, the
Maatureedees. Ihe beliefs ol these two groups

lor
ith
regards to the
kfiliiiim ol
Allaah are practically the sam<
our purposes.
81
lo ihe
These
are the
primary points ol difference between ihe Ahl as-Sunnah and the.

It
Ish'arees
with regard'.
kaliiam ol Allaah.
must be mentioned that some of these points are based upon certain principles
that the Ash'arees use to distort
many
ol the
Attributes of Allaah. However, dui: to the brcvin ol this discus
sion. these will not be
mentioned or
refuted. For a lull refutation, see
Noor's doctoral dissertation on the
subject,
quoted
in the Bibliography.
The Qur'aan
41
Aboo Haamid al-Ghazaalee

this 'aqeedah, wrote, "Allaah
is
(d.
505 A.H.), one of the leaders and expounders of

letters...
speaks without words, sounds and

82
and His Speech
the Speech of the

so
mind
(i.e.,
internal speech). Just as the speech of the
mind has no
sound or words,
His Speech has no sound or words."
The primary
and Attributes
is
principle that led the

that they
Ash 'arees
all
wished
to
remove
Names resemblance between Allaah's Names

to distort
many
of Allaah's
and Attributes, and between those

correct,
of the creation.
This principle, which

intellect
in essence
is
was taken by ihcAs/i 'dices

qualities,
to
an extreme. They used their

Attributes gave
and
logic to
decide which of Allaah's
Names and
some
type of resemblance, or
not.
anthropomorphic83
and those Names and Attributes which did
Based
on
felt
diis classification, they
then interpreted those
Names and
Attributes
which they
gave anthropomorphic qualities contrary
to their literal,
understood meanings,
thinking that by doing this they were removing any fear of resemblance between Allaah
and His creation. In His
reality, their
ovcr-zcalousness to free the
Names and
Attributes
of Allaah from resembling those of His creation led
them
to
deny and
distort
many or
Allaah's
Names and Attributes. They used their intellect as the criterion to understand Names and Attributes. Whatever they felt was not befitting to Allaah, even if
it,
Allaah Himself had affirmed
they interpreted until

"All that
it
satisfied their intellect.
As Aboo Haamid al-Ghazaalee. wrote,

intellect
is
found
is
in the traditions (the

il
Qur'aan and Sunnali) (concerning the attributes of Allaah)

can agree with
it,
it
examined. Then,
it...
the
becomes obligatory
intellect to
to believe in
But
it
as for those
(attributes)
which are deemed by the
be impossible, then
becomes ob-
ligatory to interpret
for
it is
what has been found
in the traditions (the
Qur'aan and Sunnali),

Allaah
not imaginable that the traditions will contain something that contradicts the
intellect.
As
for the luidecth
which contain
of
characteristics of
"M
resemblance
(of
between His creation), then most
them
are not authentic,
and those
that are au-
thentic are not explicit, but rather can be interpreted.
Therefore, they took their intellect to be their criterion to accept and understand
the Attributes ol Allaah, so whatever their intellect agreed with, they accepted,
and
whatever their
intellect
could not understand, they rejected or re-interpreted.
And
had
the\'
believed in them, without asking,
"How?"
or
"Why?"
it
would have been

is
belter lor them.

all
However, they neglected a very crucial

is
point,
and
that
that Allaah,
is,
(dory be
to
Him,
more aware of His Names and

creation
Attributes than His creation

is.
and Allaah
is
more eloquent than any of His

any
Therefore,
it is
not appropri-
ate to re-interpret
Name
or Attribute that Allaah (or the Prophet
scribed Himself with, merely because
(^)) has deour minds cannot comprehend the actuality of

fact that
it is
an Attribute. They also neglected the
not possible to compare Allaah's
S2
cf.
al-Ghazalee,
Abu Hamid:
ol thesalaf.
Ihyaa 'Bloom al-Dm, Ashraf Publishers, Lahore, n.d.,
v.l, p. 133. It is
claimed that
Imaam
al-Ghazalce,
at the
end of his
life recanted
from the 'aqcedah of the Ash'arees
.mil
accepted the 'aqeedah 83

X-t
Anthropomorphic: Tb give an object human-like
characteristics.
v.l, p.
From
his al-Iqtisaadfee al-'Itiqaad, p. 132.
Taken from Noor,
90.
42
An
Introduction to the Sciences ofthe Qur'aan
Attributes
and
to try to understand
them by making analogies with the
attributes ot
the creation.
Imaam
al-Barbahaaree
(d.
329),
one of the scholars Know
ot thesa/af, said:
May Allaah
the Lord, the
anil
have mercy upon you!

is
that speculative speech

is
about
Most High,
newly invented matter, and

to
an innovation
misguidance. Nothing
is
he said about the Lord except what
He
has
described Himself with in the Qur'aan. and what the Messenger ot Allaah
(^) explained
Allaah,
"I
to the
Companions...
No
one says about the
attributes Ol
low?" or "Why?" except one

the
/(ii/ttaiii
who
has doubts about Allaah.

Light...'
The
Qur'aan
Yet,
is
ol Allaah,
His Revelation and
the Ash
'iirecs
delved into concepts that could not be understood by men, and
tried to reason the actuality ol the Attributes ol Allaah.
To
illustrate this
to the attribute ol /(ii/amii, the Ash'arees
'
reasoned that the one
who
speaks must speak with sound and breath, and these are
created. In addition, they argued that speech
must come from

is
combination
of or-
gans, such as the tongue, throat and mouth, but Allaah
free
of these. They also

letter follows
is
reasoned that words, composed ol

another,
tial,
letters,
can never be eternal, since one
and has
a specific place in
it, it
each word. Therefore, since each
letter
sequen-
lollowing the one before

it
cannot have existed from
eternity.""
Therefore, ac-
cording to them,
was not
possible for Allaah's /</<//;? to be with sound, or for Allaah's

letters, for if
it
Balaam
It
to
be composed of words and
were,
it
would be
created.
can be seen, then, that the Ash'arees used their logic

the Qur'aan and Sunnah, by
first
to distort clear, explicit

ol
lis
concepts in
those
ol
comparing the Attributes

Allaah
is
Allaah to
creation,
the creation,
and then reasoning
that, since
not like
these Attributes must have a different meaning.

is
Had
they only understood that Allaah

it is
Unique, and there
is
nothing similar to Him, and that
not possible to underit
stand Allaah's Attributes by comparing
ibem
to those of the creation,
would have
saved them from falling into the error ot denying these Attributes.
As
ments
for their belief that the kfilaam
of Allaah
is
without sound,
this contradicts the
proofs that were given in the previous section from the Qur'aan, Sunnah and stateof thcsalaf.
The presumption
all
that
tion based
all
upon the
characteristics of
sound must come from organs is a presumphumans. Therefore, it is not necessarily true for
to
objects. Allaah,
Glory and Praise We
Him,
has
made
the
Heavens and
the
Earth speak, for they responded to His
Command
and
said.
8"5
al-Barbahaaree, al-Hasan. Sharfcas-Sunnah (Makfabah zs-Sunnah, Cairo.
l')No). p. 2S.
86
cf al-Juday", pps 375-379, anil Noor, pps. 517-542, tor these and oilier logical proofs thai the. -L>7; 'arees
bring, along with their refutation.
The Ash'arees
also try to prove the fact that the

is
word l;ahium
signifies
an
internal thought,
and not necessarily a spoken word. Their primary proof
a line of poetry attributed to a
pre-Islaamic Christian. However, ibis
meaning thai they seek

all
to prove contradicts the
understood meaning
'l(tilaam'
ofthe word
nidiitt)
lâlaiim in the
I
Arabic language. In addition. Allaah uses other words besides
(such as
to denote
lis
Speech, and these words
denote speech with sound. See the above relerences for a
more
detailed discussion.
The Quraan
43
l-J
WGft î
|
'We
come,
to
willingly!"-
-4 1
and Ailaah,
peak
all
Glory and Praise he

ol
Him,
will
make
the skins
<>!
the dishelievers
on the Day
Judgement,
zsjli&i biiiiy UlHc jr
j^L 'Sj*sj\ y lij
<?A
Ami they (the disbelievers) will

us?'
say,
'Why did you
(our skins)
testify against
all
They will
-
say. "Ailaah
has caused us to speak, as
He
causes
things to
speak...
|4I:211
Ailaah caused these objects to speak, yet these objects do not have the organs that
humans need
ing as
to speak. Is not Ailaah, the
one who created
all
things, capable
ofspeak-
He wishes?
(d.
Imaam Ahmad
241 A.H.) stated,
"As tor their claim (meaning the claim ofthejafimiyya/l, which was later
taken by the. -ls/i'cim:<) that sound can only occur from a combination ol the
throat,
and
lips,
and tongue, then did
not Ailaah say to the
Heavens and
Earth
'(*omc willingly or unwillingly!

|41:I2|
They both
said.
We
come,
willingly!'*
And
did not Ailaah
say,
-And We subjected the mountains and the

with (Prophet)
birds to glorify
Our praises, along
Daawood-
[21:79]
that they
(i.e.,
Do
about
these people
presume
the mountains, the

lips,
Heavens
and the Earth)
glorified with a throat,
ami
and tongues:! Ami how
when
a disbeliever's limbs will testify against him...
Do
you think
that they will testify with throats, lips
and tongues:! Nay.
rather Ailaah will
make them
to speak, as
if
He
wishes, without any throat or lips or tongues!""

it
Therefore, to claim that
the folaam of Ailaah were with sound,
would
entail
ol
giving these characteristics to the Creator, cannot be accepted, for
it is
an analogy
(d.
Ailaah with man, and this
is
improper. "Abdullaah ibn

said,
Ahmad
ol
ihn
Hambal
290
A.H.)
said.
"My
lather
(Imaam Ahmad)
is
'The luulceih
when
Ailaah Speaks, a sound
heard which sounds
like (the
Ibn Mas'ood states that moving of) a chain over
87
ar-Rddd
'ala
al-Jalimiyyah,
p.
51;
cE al-Harbcc,
p. 375.
44
An
a rock.
And
this (hadceth) is
denied by the Jahmiyyah^ These people are disbelievers,
they wish to cause confusion and deceive the people.
Whoever presumes
that Allaah
does not Speak

they
is
a disbeliever! Verily,
came
to us!"
s ''
In this narration.
we will continue to narrate these luidccth as Imaam Ahmad is staling that any person who
is
denies the fact that Allaah speaks with a sound

tion,
of
thejahmiyyah. In another narra-
'Abdullaah
said, "I
asked
my
father:
Some
people are claiming that Allaah does
not speak with a sound."
Imaam Ahmad
replied.
"Nay! Allaah speaks with
sound,
and the only people who deny

ple
this are ihc fa/wiiyya/i.
They wish
to confuse the peo-
and deny
(the Attributes of Allaah).

(d.
Imaam
ash-Shahrastaanee
548 A.H.), while discussing the historical develop-
ment of the various

must be
fore
sects related to the Indicium

a third
of Allaah. wrote, "Then (Aboo

opinion, and claimed
that
all
al-
Hasan) al-Ash'arcc came, and invented

created.
sound
And
with this (opinion), he contradicted the consensus (ijmau) berecite

is
him, for he claimed that what we

is
not the actual /(u/umn of Allaah.
And
this (belief)
the essence of innovation.'""

\l
In addition,
ihc As/i'tirccs maintain that the Balaam of Allaah
is
without sound,
then the following points must be answered:

1
II
the \alaam of Allaah

to
is
without sound, then what did Moosaa hear when Allaah
spoke
to
Himr
II
they respond that Allaah created a sound, and caused

this
Moosaa
hear that created sound, then
means
that this created object stated,
0 Moosaa, Verily, am
I
your Lord. ..Verily,
am
Allaah. there-
is
not
god save
me, so worship Me... [20:12-14]

Therefore,
it
they state
to
this,
it
implies that this created object claimed to be Allaah.

it!
and
askeil
Moosaa
worship
it
However,
if
they state that
it
was the actual

it if
Balaam of Allaah, then
must be asked,
is
"How
then did Moosaa hear
you
claim that Allaah's Balaam
without sound?"
The scholars of theAsh'arees have

this.
not been able to provide a satisfactory response for

2)
II
the fyzlaam ol Allaah
is
without sound, then what special status do those prophets

is
whom
Allaah spoke to gain.2 In other words, what

if
the superiority of Moosaa

of
over the other prophets
he did not hear the Balaam
Allaah:
The Qur'aan
is
mentions that one of the blessings that certain prophets have been given
Allaah spoke to them directly:
that
S8 89 90
91
This
,uit
hor adds:
l>y
Ami
the.
\s/i 'drees'.
Reported
'Abdullaah ihn
Ahmad
in as-Sunnah,
534.
al-Harbcc.
p. 373.
p. ^1 i;
Nihaayat al-Aqdaam,
taken trom al-Harbce,
p. 36S.
The Qur'aan
*'
45
7J f'>
'.
-i"
-*'"'i'f ''
\>
-if it-
These arc he Messengers!

I
Some ot hem We blessed

t
(with
.1
higher status)
over others.
Some
ol
them
Allaali
spoke
tO...
[2:253]
Also, if Allaah speaks to a prophet, but thai prophet eannot hear him, then of
what difference
says,
is
this type
of inspiration
to the
other types of inspiration? Allaah
J^_^jl v_>lf\_l>Je>!_)' '*"J Ji4JJi4*JSoo\/-J
It is not possible for
any human being that Allaah should speak

a veil,
to
him,
unless
il
be by Inspiration, or from behind
or (that)
senger to reveal what
He
will
by
lis
Permission.
He semis a MesVerily, He is the Most

according to the. -Ish'urees,
speaks from 'behind
a
High, Most Wise [42:51]
This verse mentions different types
ol inspirations.
Il,
the kalaain ot Allaah cannot be heard, then

veil.'
S)
when Allaah
how
is
this different
from the other forms
of inspiration?""' to the 'speech" of the
If the
/(<//(/!/;
of Allaah
is
an 'internal' Balaam, similar
mind,
then what
is
the difference between the
Knowledge
('Urn) of Allaah,
and His
Speech. Allaah has described Himself with both of these characteristics in the
Qur'aan. If the Speech of Allaah cannot be heard, and

this implies that
it
is
an internal Speech, then
is
the
same
as the Attribute ol
Knowledge.
this
its is
There
muteness,
well
is
another point that the belief of the Ash 'arce s implies, and
fust as the attribute
is
a very
dangerous implication:
is
of speech
is
noble attribute,
opposite,
It is
a characteristic that
not desired, nor

is
is it
considered praiseworthy.
known
that
the one who
is
mute
not
like
the
one who
speaks. Therefore, to
it
claim that Allaah docs not possess the attribute of speech (or to interpret
Ash'arees do)
yet Allaah
is
away
is
as the
is
in reality
blasphemous, as
this
then implies that the Creator

fact, this
mute,
free
of all attributes of imperfection. In
principle of faith
was
ot
one of the most powerful arguments

other than Allaah!
that the prophets
used
to
deny the worship show

this.
The
stories of
Ibraaheem and Moosaa
clearly
The Story of Ibraaheem
The
story of Ibraaheem
and the
idols
is
well
known: Ibraaheem destroyed
all
of
the idols of his people except the largest one.
When
his people discovered this, they
questioned him as to whether he was the culprit. Ibraaheem answered, as mentioned

in the
Qur'aan.
92
The
various types of inspiration will he discussed in the next chapter.
46
An
<.'Rathcr, this one, the largest
of them, did
it!
(Why
don't you) ask them,

'Verily,
if
they can speak!' So they turned to themselves, anil said.
you are the
wrong-doers (since you

selves (again)
left
the idols unguarded). 'Then they turned to them(()
and (responded), 'You know very well

not speak' (Ihraaheem) replied,
Ihraaheem) that
these (idols)
do
'Do you then worship behie to you.
sides Allaah objects that can neither profit
you nor harm your

I
and upon
|2I:6?-67|
that
which vou worship besides Allaah!
lave you
no sense:!"
In these verses, Ihraaheem
showed
his
people that their idols were not worthy ol
worship, primarily because they could not speak. After they themselves acknowledged
this,
Ibraahccm rebuked them, and asked them, "Have you no sense?!" meaning,
can an object that cannot even speak be worthy of worship?" Notice that
to a
"How
Ihraaheem was referring

not heard
is
speech that could be heard,

ol
for
Ibraahccm's people did

speaks, but a speech
not answer Ihraaheem with the belief

that
is
the Ask'arees,
"Our god
- an
internal speech of the
mind!"
for they
understood what Ibraaheem
meant!! This
actions,
why
they turned to themselves, and realisetl the foolishness ol their

that everyone
and could only reply with the feeble response
knew
that their
idols could not speak!
The Story ofMoosaa

Likewise,
when
the Children of Israa'eel took the calf that they had built as an
object ol worship, they were
reprimanded
in
the Qur'aan. Allaah says,
Did
hey (those who worshipped the calf) not realise thai

it
il
(die call) could
not respond to them with a (single) word, nor did
have any (lower to harm
or benefit them?.. [20:89] In another verse, Allaah says.
TheQur'aan
-17
And
the people of Moosaa

call thai
it
made
in his
absence, out of their ornaments, the
image of a
realise that
made
sound
(like the
mooing
ol 'a
cowl.
)id they not
could not .<ptii/(ti> them, nor guide them to the (straight) path:
[7:148]
In these
calf,
two
verses, Allaah
reprimanded the Children

a perfect object, unci
ol Israa'eel for
worshipping the
it
since the calf
was not
one
of the clearest indications that

call
was not worthy of worship was

noises,
it
that
it
could not speak! Even though the
made
was not capable
of intelligent speech.
Thcrclorc, these two stories

tributes that
show
that
muteness and incoherent speech are

Yet, the Ask'arees,
in reality
at-
do not
befit the Creator,
and thus the people of Ibraaheem and Moosaa

thinking that they
were rebuked
lor taking
gods that were mute.
were removing all negative attributes from Allaah,

the attributes of these idols,
equated the Creator with
and thus
lell
into the
same
error as the people ol
Moosaa
and Ibraaheem did with regards

Ma'roof
(d.
to the attribute ol speech!
This
2?1 A.H.), one of the scholars of thesalaf, said,

reality
is why Haaroon ibn "Whoever presumes that
Allaah docs not speak, then in
he
is
worshipping
of
idols.""
The Ash arees also claim
that the
kplaam
Allaah
is
not related to His will,
which
implies that Allaah does not speak
when He wishes
is
to.
but rather
(in
He
is
continually
speaking. The fact that Allaah 's Balaam
related to
His Will
in
other words. Allaah
Speaks
when He wishes
to
Speak)
is
clearly
shown
the Qur'aan. Allaah says.
L^~^ {& Jyf 0' ^^ *$ k| fp" ^-"!

-Verily.
-
His
Command, whenever
it
le
intends
thing,
is
only that
He
says.
'Be!
-and
is [37:82|
In this verse, Allaah clearly
Allaah intends a thing.
He
shows that His ftttlaam is related to His Will, forwhenevcr says to it "Be!" which proves that Allaah Speaks when He-
wishes. Likewise, Allaah states,
<oj <u_o3 uJULyJ Zs*y *U-UJ_5

>
Aiul
when Moosaa came

him..... [7:14.?|
to
Our appointed time and
place,
and
his
Lord
spoke with
This verse shows that Allaah spoke

ing point; not before wishes.
it,
to
Moosaa
after
Moosaa
hail arrived to the
meetHe-
nor after
it
- once again proving that Allaah speaks
when
Reported by 'AbduUaah
il<n
Ahmad.
# 209.
4K
An
The Ash 'aree s
also claim that the

parts.
faila
am
ol
Allaah
is all
the
same meaning," and

Qur'aan,
expressions and
cannot be divided into
This principle then leads them
to state that the

in their
Torah and Injcel are

languages.
If this
in essence the
same, and they only differ
were the case

that each
it
in reality,
then the Qur'aan, Torah anil Injeel,

is
when
translated
it
into
one language, should be the same, since their essence
the same. However,
is
well
known
of these three books
differs
from the other greatly.
In addition,
the kcilaam ol Allaah cannot he divided into parts,
and
is
one whole
444
concept, then this raises a problem that the Ash 'area must solve. The following conversation between
one of the scholars ofA/tt us-Sitnna/i, Aboo Nasr

\v\\\
as-Sija/.ee (d.
A.H.) and one of the scholars of the Ash 'aires
prove interesting:"
Aboo Nasr said

Moosaa: Did
lie
to the
Ash 'aire, "What do you say when Allaah spoke to

all
understand
ui the k.alaam of Allaah
(i.e..
il
the
/(<i/aai)i
of
Allaah cannot be
divided into parts,
then did Moosaa hear
all ol
the kfllaam
of Allaah)?"
The Ash 'aree

this
hesitated a
little,
and questioned, "What do you intend by
question?"
Aboo Nasr responded.

meant by
this question.
"Forget what
intend,
and respond
told
to
my
ques-
tion!" but the Ash 'aree refused to respond until
Aboo Nasr
him what he
Aboo Nasr then

to
responded,
"What
single
intend
is
as follows: If you respond

ol
my question by stating that Moosaa understood all ol the h'lhitim

this implies
Allaah.
then
dun there
is
not
/{</A/i//;/
ol
Allaah except that Moosaa

this
comprehended
dial
it.
and
this
is
blasphemy and disbelief (for

.ill
would imply
do
Moosaa had
be< n give n
ol the
know
ledge ol Allaah)... bin n you
not say this, then you are forced to state that
Allaah made Moosaa compre-
hend some
part ol
His halaain, and by
this
statement you have caused yourto
self to fall into
the
same thing
that
you pretend
run away from, and that

also claimed that
a disbeliever, yet
is
the belief that Allaah's kalaam can be divided,
tbu
one
you
who
says that the l{alaum of Allaah

il
can he divided
is
have been forced to say

victor over you, since
yourself. Therefore, your

in
opponent
will
be the
he believed
what was
I
stated in the
Qur'aan and
but you
re-
Sunnah, (which came) from Allaah and

fused to submit to them,
to
lis
Messenger
that
it
(i^g),
and instead claimed
was obligatory
to turn
your intellect (to understand these concepts). \ct. your intellect has forced
to agree
you
with the revelation

in the process
(in that the ha/uuin
of Allaah can he divided

"
into parts),
and
you have humiliated yourscll 1
94
[t should
I".-
pointed out that thtAsh'aree scholars themselves have differed with regards in
this point.
Some of them
itsell is
claim that the l(alaam of Allaah can be divided into
commands,
lliis.
prohibitions, and facts, others

in
gave dillerent classification, but the majority did not agree with
This difference of opinion
and of
an indication ol the people
ol
innovation.
The
scholars ol die .[III as-Sunmill do not disagree
amongst
themselves in primary matters
ol 'aqecdah. p. 537,
95
Reported in Dur Ta'aarud al-'Aql ten un-Siiql, 2/90. Taken from Noor,
with some changes.
The Qur'aan
ThcAsh'aree responded, "This requires some rime
left
49
for
me to think," and
the conversation.
it
In other words,
parts,
the kalaam of Allaah
is
one essence,
anil
cannot be divided into
when Allaah spoke to Moosaa, did Moosaa bear all ol thcâlaam ofAllaah? It so, then this implies that Moosaa gained all the know ledge ol Allaah, and this is not possible. However, it this is not so, then this implies that Moosaa understood a part of
then
the
l{d
laam
ol
Allaah. which
is
what the Ahl as-Sunnah

is
believe.
The
final
point that will be discussed
in tact the
most dangerous consequence of

not in any lan-
the belie!
of the Ash 'arees. Since the Ash'arees claimed that Allaah did not actually
speak the
Quraan with
a voice that
is
heard, anil that His kalaam

letters,
is
guage, anil not composed ot words anil

questions, including:
they then had to answer a

is
number of
"Where did
is
the Qur'aan that
present amongst us originate
from?
And
what, then,
the Arabic Qur'aan. with
its
words
anil letters?"
In other words, since the Ash 'cures claimed that AWaah's kalaam could not be heard,
then where did the Qur'aan
come from? And who was

is
is
the
first to recite it?
And
if,
as
it
the Ash 'a rees claim, the Balaam ot Allaah
not in any language, and neither
is
composed of words and

in
letters,
then what
the relationship of the Qur'aan,
which
is
Arabic anil composed ot words and
letters,
with the Balaam

to
o!
Allaah?
is
Concerning
this point, the Ash'arees

it is
were forced
admit that the Qur'aan
not
the actual Balaam of Allaah (since
in Arabic,
and composed of words and

the .TV;
differed
letters),
but instead an 'expression' (Ar. 'hikaayah\ or "ihaarah') of the kalaam of Allaah. As to
who
(or
what) was the
first
to actually "express"
it,
'aires
amongst themol
selves into a
number of opinions, all of which

Qur'aan was
first
are equally
blasphemous! Most
(in
them
in the
stateil
stated that the
created in the
Lauh al-Mahfoodh
other words, the
Arabic words of the Qur'aan did not exist until they were created by Allaah
Lauh al-Mahfoodh) thus

.
explicitly
claiming that the
Quraan was created; others

[ibreel
that Allaah
first
made
Jibrcel
it,
understand the meaning of the Qur'aan, and
was the
to verbalize
thus making the Qur'aan the speech of Jibrcel; yet others staled
in
that the
Qur'aan was inspired
meaning and
first
spoken by the Prophet (^g). thus

(^g).
is
making the Qur'aan the speech of the Prophet
Muhammad
This
is
In other words, the Ash'arees were torceil to admit that the Arabic Qur'aan the actual l{alaaw of Allaah.
differentiated
not
and
that
it is
created.
due
to the fact that they

is
between what they called an 'internal kalaam' of Allaah, which
with-
out language, sounil anil words, anil between the actual Qur'aan.
reciteil anil
which
is
in Arabic,
heard, and
is
composed of words. This

ol
"internal kalaam' ol Allaah. accordit
ing to them,
'internal
I
not created, but the Qur'aan. since
is
only an 'expression* ol the
kalaam\ and not the actual kalaam
Allaah, must be created.

that the
bus. the Ash'arees explicitly state

this
and believe
Quraan
is
created, even
though they then follow up

is
statement with the phrase,

scholars.
"...but
the kalaam of Allaah

(d.
not."
As one of their most famous
Ibraaheem al-Haajooree
1277 A. H.),
is
wrote,
"The
belief of the Ahl
as-Suwiah (intending the
belief of the Ash'arees)
that
the Qur'aan.
meaning the
internal
kalaam
(ot Allaah)
is
not created, but the Qur'aan,
50
An
meaning the one
that
we
recite, is created."'"'
'aires
Therefore, in essence, the Ash

that the
It
agreed with the Jahmiyyah and the Mu'tazilah
Qur'aan
is
created.
must be asked:
When
all of
the scholars of the saluf vehemently spoke against
those
who
believed that the Qur'aan

to this
was created, and even accused them

well
ot disbelief
were they referring
concept
ol 'internal /(cilaam' that

is
the Ash 'arees invented, or
where they
referring to the
Qur'aan that
known
to all
Muslims? And when
Imaam
al-Laalikaa'ee (d. 418 A.H.) quoted over five-hundred scholars of the saluf
stating that the
Qur'aan
is
the Balaam of Allaah, and not created, did any of these
scholars differentiate between this 'internal \alaam' and the actual Qur'aan,
that the
and
state
Qur'aan
is
only an 'expression' of this 'internal /<a/aam'?
none ol the sa/aj preached or believed the doctrines that theAsh'arees invented, and none of them ditlercntiated between an 'internal Balaam ol Allaah' and the Qur'aan. What the salaf were referring 10 when they said that the
very clear:
The answer is
Qur'aan
is
the \alaam ol Allaah, anil that the Qur'aan
is
not created,
is
the actual not
Qur'aan, and not an imaginary and invented 'internal /(a/aam'. even a single scholar (before
None of them,
it
Aboo al-Hasan al-Ash'arec and

all
his teacher
Ibn Kullaab),
mentioned
Allaah, and
this
concept
ol
an 'internal' Balaam, and differentiated between
and the
actual Qur'aan!
is
The salaf are
quoted as saying, "The Qur'aan
is
the Balaam ol
not created." yet the. \sh 'arecs state.

is
"The Qur'aan
is
only an expression
of the kfllaam of Allaah. and
created"!!
.\rc these
two examples
tin-
same? Alhamdulillaah; bin most of them do
not know!.. |39:29l
In fact,
beliefs
some
ot the early scholars during the time of the:m /^/explicitly refuted the
(d.
of the Ash 'aires. Ahmad ibn Seenan al-Waasitce

(d.
256 A.H. ), one of the teachers

(d.
of
Imaam al-Bukhaarec
256 A.H.) and Imaam Muslim
261 A.H.), said in
refutation ol the belief of Ibn Kullaab (which
was
is
later
taken by
(i.e.,
Aboo al-Hasan
al-
Ash'aree),
"Whoever presumes
ol that
that the
Qur'aan
it is is
two things
an 'internal' /{alaain
ami an expression
Balaam), or that
only an 'expression' (of the fyalaam of
Allaah), then by Allaah, besides
whom there no other god, he is a heretic (zindceq) who wishes to destroy Islaam. He is a disbeliever in Allaah. This Qur'aan is the Qur'aan
that Allaah revealed through (ibreel to the Prophet (S^,)..."" r
Abbaas
ol
Ahmad
ibn
'Umar
ibn Surayj (d. 303 A.H.),
The scholar Aboo alwhom Imaam adh-Dhahabi

and because of whom the
called the 'Renovator' (inujaddid) ot the fourth century,""

Jicjli
Imaam
as-Shaali'ee
(d.
204 A.H.) was popularised, wrote.
%
97 98
Reported in Kifaayal al-'Awaam,
p. 11)4.
Taken from
|uday', p.
I
WH. Al-Baajoorcc was perhaps the
most famous scholar of the. Uli'mcn
ilnrinj; the last century.
If
has an extremely popular explanation to
mejawharah
(the basic text
book ol
theAs/i'aree faith), entitled, Ttthfatal-Murecdalaa Jawhurat at-Tawkeed.
luclay'. p. 436.
adh-Dhahabi, Siyar, 14/201.
TheQuraan
Ami
it
51
has been affirmed ami agreed by
all
die people of this religion, of

past,
die siinnah
and jamaa 'ah. from the salaf that
from the Companions,

to this
and the Successors, and the famous and

of ours, that
all
right!)
guided scholars
time
the
the verses pertaining to the Attributes ol Allaali.

(-gg)
and
authentic narrations coming Irom the Prophet

Attributesthat
it
concerning the
is
mandatory
to believe in
them,
in
each and every one ol
them,
just as
they came, and to leave the actuality of
them
to AW.iAi... land
he mentioned some Attributes,
many of which
in
the Ash'arees deny,
and then
said:) ...and to affirm the kfllaam (of Allaali).
with
letters,
and with sound,

all
and
in different languages,
it.
and
it.
words, and
soorahs....
and
of this, we
accept
and do not
reject
nor do
we
interpret
them with
the interpretaol
tions ol the other (groups), or with the
anthropomorphism
the
it
anthropomorphisms... Rather,
as tin Prophet
we
it.
say
what
Allaali has said,
and interpret
(^)
t
interpreted
lie >,(/<//.
.
and the Companions, and the Successors,
and
the scholars ol
those
1 1
>
are well
known
lor I heir religion
and
character.
And we
agree upon thai which they agreed upon, ami do not talk
(i.e..
with w hat they did not talk about
we do
not give interpretations that

ol the
were not given by them), but rather we accept the apparent meanings
narrations (of the hadeelh) and the verses (of the Qur'aan).
And we do
not
give for these verses the interpretations ol the A /// tazilah, or the Ash a tees, or the
Jahmiyyah, or the disbelievers, or the mit/iropoinorphists... hut

it
Uhese Attributes), all without any re-interpretation
ent
meanings ol
state.
it),
and believe in
rather, we accept wc accept the apparit without comparing 1 hem to the (.real ion).
(i.e..
1
And we
them
is
'The belief in these (Attributes)

'
is
obligatory,
and
it
to
speak
the
ol
from ihc sunnah. but

is
to try to re-interpret Ua'weel)

1
(i.e.,
way
these groups have done)
an innovation
In addition, the beliefs ol the Ash'arees arc very similar to the beliefs ol the
Lafdhiyyah (mentioned above),

is
who believed
that a person's recitation of the
Qur'aan
created. Since the Ash'arees believe that the actual text
automatically implies that they believe that

ated, tor the recitation,
(d.
of the Qur'aan is created, this the recitation ol the Qur'aan is also creis
according to the Ash'arees,
ol a created text!
Imaam Ahmad
241 A.H.) stated,
"The Lafdhiyyah
Sarvvaan), lor they believe thai librccl
' n another narration, SB))* concerning those who say, 'Our recitation ol the Qur'aan
Jahm (ibn came with something created (to the Prophet Imaam Ahmad was asked, "What is vour opinion
are in reality encircling the belief ol
is
created":
Imaam Ahmad
this,
replied.
"These people are worse than the Jahmiyyah. Whoever believes
then he
believes that [ibreel
came with something

1
created,
something created!"
"
It
should be noted that die belief that
and the Prophet (^g) preached [ibreel came with somecreated,

is is
thing created, and the belie! that the Prophet

exactly the belief ol the
(^) preached something

Arabic Qur'aan
Ash 'arces.
tor they believe that the
created.
99
inn
101
May',
.i.lh -I
p.
4 i8.
I'M.
adh-Dhahabi.u/-Wuw,p.
)hiihabi.<//-f
'/.
p.
212.
52
An
Conclusion
The
Attributes of Allaah as
mentioned
in the
Qur'aan and Sunnah arc absolutely

the case of the Attribute of Balaam,
in different languages, anil
Unique. These Attributes are understood

that Allaah Speaks, whenever
this
literally (in
He
wishes, with a sound,

letters,
Speech
is
composed
of
words and
and
is
not created), but the actuality and
'how-ncss' of these Attributes are not delved into, and any negative similarity be-
tween these Attributes and the attributes of the creation arc negated
this Attribute, that the
(in the case
of
is
speech ot the creation
is
created, but the
Speech of Allaah
Understanding these Attributes 'literally' does not mean understanding them in manner that they are found in the creation, or comparing them with the attributes of the creation; rather, it means affirming the linguistic meaning of that Attribute in a manner that befits the Creator, anil will never completely be understood by mankind.
not).
the
The
beliefs anil deviations of the
Ash 'arees are
all
based upon their anthropomor-
phic understanding of the Attributes of Allaah. If they had only understood that the
Attributes of Allaah cannot be
compared
remove
to the attributes
of the creation, nor are they

to try to
based upon the attributes of the creation, they would not have had to resort
'rationalise' these Attributes to
this
supposed anthropomorphism from them.
The Ash 'arees

they ended
also failed to realise that, in their over-zcalousness to
remove
this
im-
aginary anthropomorphism that they believed existed in the Qur'aan and Sunnah,
up comparing Allaah's Attributes with the

are an
attributes of inanimate objects.
The Ash 'arees

methodology
is
example
of
how
deviation occurs
when
the proper Islaamic
not followed; they wished to refute the beliefs of the Mu'tazilah anil
the Jahiniyyah, and affirm the Attributes ot Allaah, but since they were so influenced
by the principles of Greek logic and rationalism, they ended up agreeing with the
beliefs of the
same groups
that they sought to refute,
and
stated that the
Qur'aan
is
created.
In conclusion, the scholar of the Sunnah,
Imaam Muhammad
ibn al-Hasan
al-
Aajurree
(d.
360 A.H.) stated:

Therefore
it
is
essential that Muslim;, liar Allaah. anil teach each other

it.
the Qur'aan... anil not argue over

/(ti/uiwi ol
is
And
they should
know
that
it
is
the
"It
Allaah. not created. So
it
a /u/mice
argues with them, and says,
created!" or says,
"The Qur'aan
is
the Balaam of Allaah!" anil stops at that
(i.e.,
a Waaqifee), or says, says,
"My
an
recitation ol the
is
Qur'aan
is
created!"
is
(i.e..
Im/Mcc), or
"The Quraan
(i.e.,
only an 'expression' ot what
in the
Lank al-MakfoodhV
a person
is
Ash'aree), then the ruling with regards to such

to,
that
he he
left,
and not talked
nor prayed behind, hut rather
warned
against.
And upon
you, () Muslim, are the narrations from the Prophet

alter
(:gg).
and the narrations from the Companions

Muslims.
him, may Allaah he pleased

ol
with them, and the statements ot the Successors, and the scholars
the
And
leave debating (about the religion by using your intellect),

is
and
useless
argumentation, and contention! And whoever
upon
this path.
ThcQuraan
then
I
53
hope
lor
him
all
good from
Allaah...'
102 ash-Sharcc'ah.
v.
1, p.
259.
it
Concerning saying one's prayer behind an Ash'arec,
it
is
best to avoid
praying behind them. However,

repeated. Notice
one
is
lorced to pray behind them, the prayer
is still
valid anil
need not be
how al-Aajurrec equated
the beliefs of the Ash'arees with the beliefs of the /ahmiyya/i,
ami
considered
It
it
to
be one of the sects of ihe /ahmlyya/i'.'.
should be pointed out thai some of the Ash'arees claim that the aqcedah of
in this section) is
AM as-Sunnah wa al(d.
Jamaa'ah (part of which was elaborated
an invention
ol
of Ibn
Taymiyyah
728 A.H.).
They claim
ings that the
that the
first
person to claim that the Attributes

anil therefore
Allaah are to be taken
in their literary
mean-
was lbn Taymiyyah,

Qur'aan
is
he was the
lirst
to
claim that the l(alaam of Allaah can be heard, and
the actual Ifahuim ol Allaah. In order to refute this view, this author purposely avoided
ol
quoting even one statement
Ibn Taymiyyah throughout the
last
three sections. This
was done
to prove-
that the right lo formulate 'aqeedah
docs not belong to Ibn Taymiyyah, but rather to Allaah and to His of the Companions, Successors, and the scholars of Ail
as-
Messenger
ISS). In addition, the belief of all
Sunnah
after
them was one, and

quoted above
that
is
the belief that
was elaborated upon and defended above. Every

the Ash'arees,
single scholar
lived centuries before Ibn

it
Taymiyyah, therefore how could Ibn Taymiyyah be

ol
"Can you name even one As for us, we have quoted the Qur'aan, and the Sunnah, and the statements of the Companions and Successors, and the scholars ol the first generations, the likes ol Imaani Ahmad, Aboo Hanecfah, as-Shaali'ce, Maalik, althe
first
to propagate these views? Instead,
must be asked
person before
Aboo al-Hasan
al-Ash'aree, anil Ibn Kullaab.
who held
the views that you hold?
Bukhaaree, and ad-Daarimee to defend our

Kullaab. and the innovator
beliefs.
Who
is
there, before al-Ash'aree,
and
his teacher Ibn

il
Jahm
ibn Sarwaan,
who
held the beliefs that you hold?" Hut
they cannot
respond to you - and of a surety they cannot respond to you
then
know
that they are a people

it
who
have
turned away from accepting the Qur'aan and Sunnah, unless and until
desires!
agrees with their intellect and
Another manner by which they seek

scholars throughout Islaamic history
to
confuse the people
is
by quoting famous and well-known

to a certain degree
who were Ash'arees or influenced

(d.
by the beliefs of
the Ash arees. So. for example, they quote the likes of al-Baaqillaancc (d, 4(13 A.M.). al-Qurtubee (d. 671
A.H.).
an-Nawawcc
(d. (d.
676 A.H.). Ibn Hajr al-Asqalaani

974 A.H.) and
852 A.M.). as-Suyootcc
(d. 91
A.H.). Ibn
all
Hajr al-Haythamee
many more
respected and loved scholars, and claim, "If
of these
of
scholars are misguided Ash'arces. then
who
all
are the
Ahl as-Sunnah}'" This may be

mentioned
lived after the
refuted in a
first
number
ways.
Firstly,
it
is
very clearly noticed that
the scholars
three generations of
thehijrah,
tions!
and these are the generations
(hat the Prophet (5^,) himsell stated
would he
the best ol all generasalaft\r.\t
The Ash'arees cannot quote even one
reputable scholar from the time of the actual
was on
their beliefs, for the
simple reason that there were none. The Ash 'aree beliefs were founded and propagated
during the fourth century of the hijrah, and became increasingly popular after that.
the Prophet
of
(3SS) to
We arc commanded by
as pari
take from the
first
three generations of Islaam,
and we consider following them

alter this lime,
our religion of Islaam. As
lor the generations
and scholars
that
is
come
then
we
look
at
them
not
individually,
and what
is
good
Iron)
them we
at
lake,
and what
incorrect
we do
not take. Secondly,
we do
agree that
all ol
these scholars
were pure Ash'arees.
The
likes of al-Baaqillaani
and Ibn Hajr al-Asqalaani
were influenced by the Ash'arees. but

fact,
the same time agreed with the Ahl as-Sunnah
on some
points (in
as-Suyootcc even
it
criticises the belief that islawaa
means 'to conquer'

and say
that,
{islawlaa) in his al-llqaan). There-
fore
is
not accurate to describe

fields,
them
as being pure Ash'arces. Thirdly, these scholars were great scholars in
their
own
in,
but
we excuse
their mistakes in 'ai/eedah,
due
to the
environment that they
were
they were not exposed to the proper 'aqeedah and therefore followed the 'aqeedah ol their scholars
anil teachers,
which happened
to be the Ash'arec 'aqcedah. in those matters in
Wc consider them
as our scholars,
and
,
love
and
respect them, but
do not take from them

to us than those
which they disagreed with thesalaf
for thesalaf
are
more beloved
who came
after
them. Fourthly, these names that you quote may be

that
responded to by quoting other names; names
ol
famous scholars
all
were on the correct 'aqeedah during
the limes of these scholars. In other words, not
the scholars of later generations were Ash'arces, for the
scholars of the correct 'aqcedah have always existed
and
will
(d.
always
exist.
The
likes ol
Ibn 'Abd al-Barr

(d.
(d.
463 A.M.). al-Baghawee (d. 510 A.H.), Ibn
Qudaamah
610 A.H.), Ibn Taymiyyah

(d.
728 A.H.), adh-
Dhahahee
(d.
748 A.H.), Ibn al-Qayyim
(d.
758 A.H.), Ibn Kathccr
774 A.H.) and other scholars before
them, during their time, and after them,

tions are not the criterion; the Ash'arces
may be quoted. The point is that all these scholars of later generamay quote famous names, and the Ahl as-Sunnah may quote famous
ol tin sa/al,
names. Rather, the true criterion are the actual scholars
and those
that lollow their aucedah.
and
54
An
Introduction to the Sciences
<>l
the
Qur'aan
iv.
The Names of the Qur'aan

The Qur'aan
1
lias referred to itsell
by
number oi names,
is
including:
it
The
Qur'aan (Recitation): This

it
should be no surprise that
is
by
this
name name
mentioned seventy-three times; thus
that the
Book
ol
Allaah
is
best
known.
In
one
verse, Allaah says,
Say:
"II all
ol
mankind andjinn were

17:S8|
to gather together to
produce someit
thing similar to this Qur'aan, they would not be able to produce

they helped one another'"
1
- even
if
2)
The
all
Kilcuib (Book):
is
This name has been mentioned seventy-seven times

that Allaah sent
in the
Qur'aan. This
taining
the
Book
down upon His
linal
Prophet
(5|g),
con-
the guidance that they need.
"A I if Laam Mean. This

the pious- |2:I-2|
is
die Book, there
is
no doubt
in
it,
guidance
lor
The names
"Qur'aan' and 'Kitauli are complementary to one another, since the

is
'Qur'aan' denotes that which

signifies the preservation
recited
ami preserved
in the hearts,
whereas the 'Kiliiub'
by writing.
The Qur'aan, therefore,
has been preserved both
by memorisation and by writing.""
The Furqaan (Criterion): Allaah has used this name four times in relerencc to the Qur'aan. The Qur'aan is the Criterion between taivheed and truth and false3)
jt/j ///<,
hood, and good and
evil.
Allaah says.
I51esscd be
He Who seni down (Muhammad (=^)) so that he may

Dhil{r
the Criterion {Furqaan) to
lis
Slave
be a Warner lo mankind" |2S:1

titty- live
4)
The
(Remembrance, or Narrative): This name occurs

'Dhil{r
signifies that the
it
times in
the Qur'aan.
The
Qur'aan
is
Guidance and
says.
Remem-
brance
ol the
purpose
ot lite, as
describes the purpose ol creation, the history of the
past nations,
and the descriptions of Heaven and Hell. Allaah

îi^ljOiS^JS.AilJ
103
Gf.Daraz,p. 12-13.
The Qur'aan
..And verily this (Qur'aan)
[43-33]
is
55
Reminder
{Dliily) for
you and your people
5)
The
Tanzccl (Revelation): This
name, along with

a
all
of
its
derivatives,
is
used to
'nazala'
describe the Qur'aan in over one

signifies the descent ol
hundred and
forty verses. to a
The
root
1
word
an object from
higher place
lower place.
'"
The Qur'aan,
($|g).
therefore,
is a
Revelation that was sent
down from
Allaah to the Prophet
As
Allaah says,
And
it
is
indeed a Revelation from the Lord of the Worlds- [26:192]

in that
it
This name shows the unique status of the Qur'aan

be
is
is
from Allaah,
all
all
Glory
to
Him. This name

"sent
is
also
one
of the
many
proofs that Allaah.
Glory be
to
Him.
is
above His creation, and not everywhere, as some innovated
sects claim, as
He
the
one
who
down' the Qur'aan.

taken
There are
many other descriptions of the Qur'aan which some scholars have

it is
as 'names', but
more appropriate
to say that they describe the Qur'aan,

lists
and are
not 'names' as such.
Imaam az-Zarkashee
over
fifty
'names' of the Qur'aan in the
Qur'aan, but, as mentioned

ture.
105
earlier, these are
more
descriptive then appellative in na-
v.
The Qur'aan
as
it
Describes
Itself
The best and most authentic way

it
to describe the
Qur'aan would be to quote what

the Qur'aan arc too
has to say concerning

to
itself.
The number of verses that deal with
numerous
mention
here,""' therefore
only some of them will be quoted.
The believers
are told to rejoice in the revelation that Allaah has sent
down.
< -*" "^ \< .' < "*
-*
- r->
at,'
'*"
them
*f
'.< "$
Say: 'In the
Bounty ol Allaah and His Mercy,
let
rejoice." this is better
than
all
the (wealth) they can amass |1():58|
The 'Bounty' and 'Mercy' referred to in this verse have been ars of tafseer to mean Islaam and the Qur'aan.
interpreted by the schol-
Some
of the verses that describe the
Qur'aan are as follows:
1114
This word
is
used lor three different meanings

is
in the
Qur'aan:
i)
the descent from Allaah to the

as. "...and
Prophet (SB)- -"id this
specific to the
Qur'aan.
ii)
the descent from die skies to the earth, such

( I
We
have caused the rain to descend trom the
sky..."
^:22).
iii)
the descent of Allaah's mercy

cf.
and
p.
blessings,
such as "...and
105
|l)(i
1 1.
He
sent
down
v. I,
tranquillity
upon them
(the believers)..." (4X:1S).

in the
Damishqi.
M.
az-Zarkashee,
p.
274-76.
Some of these- 'names' are quoted

names
[?],
next section.
For one
ol die best
discussions of the
,\nd descriptions ol the Qur'aan. see Iiulaihi, Saalih ibn
lbraaheem: Al-lltidn aui al-Bayail Jl Asmaa al-Qliraail,
1977,
where he
lists
and discusses over eighty
names ami descriptions
in his
book.
56
An
()
I
mankind!
Verily, there
has
come
to you a convincing proof from your
.mil. anil
We
have sent down to you a Manifest Light- [4:174|
,jÂjJh.AJ~jj iÂAjJJ jjial JjtJ *liij ^-JJ i>i

I
()
mankind! There has come
to
you a good advice from your Lord, and

-
healing for the (sicknesses) ol the heart

believers* |10:57|
guidance and mercy for the
All Praise
and Thanks he
to Allaah,
it
Who
Lias sent
down
to
His
slave tin-
Book, and has not placed

it)
in
any crookedness (falsehood). (He has made
Straight to give
warning
ol a severe
punishment from
lim,
and
to give-
glad tidings to the believers..." |18:1-2|
.And
We send down
who
belicve
[ 1
in the
Qur'aan that which
is
a healing
and
mercy
to
those
7:82]
Allaah has sent
down
the best of statements, a Book,
its
parts resembling
each other in goodness and truth, oft-repeated* [39:23]
Verily,
We
have sent
down
to
it
you the Book for mankind
in truth.
So who-
ever accepts this guidance,

strays only lor his
is
only for himself, anil whoever goes astray, he
own
loss
39:41
And
this
is
the Blessed
it?
Reminder which
Wc
have sent down: will you then
(dare to)
deny
[21:50]
The Quraan
57
And thus We have
sent
down
to
you an Inspiration from
)tir (
Command.
but
You did not know what the Book (Qur'aan) was. nor
faith (eetnaan),
We
made
it
a light
by which
^*" * -
We
(itiide those
whom We
I'll
will" [42:52]
''"\fs"'
.-'-*'
"i','
mankind, and
1-45:2111
This (Qur'aan)
is
a clear insight
and evidence
for
guid-
ance and a mercy
tor
people
who
have certain laith-
vi.
The Sunnah
as
it
Describes the Qur'aan

1
you are those
The importance ol the Qur'aan is so great that the Prophet (^) said, "The best of who learn the Qur'aan ami teach to others." " Although this hadeeth is
7 it
most often used

Qur'aan, there
is
in the context ol
teaching the recitation and memorisation ol the

all
it
no reason not
to
extend the meaning ol this hadeeth to include

of
the
that
sciences ol the Qur'aan. Alter

recitation
is
all,
what good
is
the recitation ol the Qur'aan
not
accompanied by understanding and action?
Again, as with the
number of verses about

Qur'aan and
the Qur'aan, there exist
numerous hadeeth
(d. 3113
about the merits

cifically
ol the
its reciter.
There are many
treatises written spe-
on
this topic,
such as the famous one by
Imaam an-Nasaa'ee
interpreter, Ibn
8
A.H.)
(d.
entitled 'Fadaa'il al-Om'aan',
and one by the famous
Katheer
778
A.H.), with the same
title.
Some
of these hadeeth are as follows:'"
The Status of the Qur'aan

Jubayr reported that the Prophet
part of it
is
(i^g) said,
"Rejoice! For verily, this Qur'aan

is
- one
in the
Hands of Allaah, and
the other part
in
your hands. Therefore hold

it!"
on
to
it,
for
you
will
never be destroyed, not will you ever go astray alter
(Musnad
Ahmad).
'Umar
people
by
it"
reported that the Prophet

in this world
(<yg) said,
"Indeed, Allaah will raise (or honour)

this
(i.e.,
and the Hereafter) by
Book, anil
He
will
debase others
(Muslim).
al-Ash'aree stated that the Prophet
lor you, or against
($^,) said,
Aboo Maalik
"The Qur'aan
is
either
an evidence (or proof)
you." (Muslim).
Anas reported
that the Prophet (3g) said, "Verily, Allaah has chosen people
ol the
amongst
mankind. The People
Qur'aan they are the People ol Allaah, and His Chosen
107 Reported In al-ISukliaaree. IDS All of these ahadeelh have been taken from
Muhammad
l'S8.
Naasir al-I)cen al-Albaanee's Sahech

aregraded.<</Aee/r by him.
al-
]ami' at-Sagheer u>a Ziyadah, Maktab al-Islaami, Iieirut.
and
58
An
ones" (an-X'asaa'cc). The "People

it.
ol
the Qur'aan' are those
who know
it
and practice
"The Qur'aan is an intercessor, and an intercession that is accepted, and a nuiti/ii/,"" and a credible (book). Whoever puts it ahead of him. it will lead him to Paradise, and whoever throws behind him,
Ibn Mas'ood reported that the Prophet
(^)
said,
it
it
will
drag him into Hell" (at-Tabaraanee).

ibn Sam'aan reporteil that the Prophet
Nawwaas
(^)
said, "Allaah
has
set forth
the following as a parable:
There
is
is
road which
leads straight to the destination.
On
either side of the road there
a wall in
which there are open doors with curtains

a voice calls, to
lift
hanging on them. From the remote end of the road,

and don't turn
another voice
lli
"Proceed straight
to
any
side!'
Whenever someone intends

lift
a curtain
from the door,

be-
calls
from above: "Beware! Don't

(j^g)
the curtain, otherwise you will

is
red inside.'
(The Prophet
explained:) The straight path
Islaam: the walls arc
the limits (luidood) ofAllaah (which he has placed
on
actions); the
open doors
are the
is
things that
He
has prohibited: the voice which calls from the end of the road
calls
the
Qur'aan, and the voice which

every believer" (at-Tirmidhee).
Ibn
from above
is
Allaah's monitor in the heart of
'Amr reported
is
that the
Prophet
(5^g) said.
"The Hook
of
Allaah
Allaah which
dangling from the Heavens
down
is
to the earth"
is the Rope ol (Musnad Ahmad).
There
scription
(:Sfj).
is
a narration in
at-Tirmidhee which
it
a very eloquent
and beautiful dea
of the Qur'aan; however,
is
not an authentic statement of the Prophet

likely,
it
as has
been pointed out by at-Tirmidhee himself"" Most

1
is
statement
ol "Alee ibn Alice Taalib, "
and
is
as follows:
"The Book of Allaah it
it
has the tidings

it is
of those before you,
and the news
of those after you;

lightly.
is
the Judge between you;

it
the Criterion;
it
cannot be taken
Whoever abandons
due
it
to
arrogance
will
be destroyed by Allaah, and whoever seeks guidance by other than

Allaah.
It is
It is
will be misled
by
Allaah's strong rope;
it is
the
Wise Remembrance;
themselves of
it
it is
the Straight Path.

it.
not strayed by (one's) desires, nor are the tongues confused by

satisfy'
it.
Its
wonders
it
never cease, and the scholars never
Whoever speaks with
has spoken the truth; whoever works
upon
will
it
be rewarded; whoever judges acbe guided to the Straight Path."
cording
to
it
will be just;
and whoever
calls to
will
Ti
ik
Rewards for those who Recitk and Practick

al-Ash'aree reported that the Prophet
ti
ii.
Qi
k'aan
Aboo Moosaa
glory to Allaah
is
(Sg) said,
"Part of showing
to
show
respect to a white-haired
in
it
Muslim, and
a carrier of the
it
Qur'aan
leave
it),
who
and
does not exaggerate

a just ruler"
(i.e.,
overstep
its
bounds) nor ignore
(i.e.,
(Aboo Daawood).
109
kmaahil
\.
is
one
who is
persistent in his intercession,
and goes
to all
extremes to save
person, d. an-
Nihaayah,
11"
1 1 1
.
4, p. 303. p.
i.
Daeefat-Ttrmidhee,
349
it
See al-Albaanee's comments on
in
Slmrh
.-U/cediili <ii-~]}ilhuiu>iyyah. p.
71
The Qur'aan
'Aa'ishali reported that the
59
Prophet
(Jgg) said,
"The person who

(i.e..
reads the Qur'aan
lluentlv
is
with the honourable and obedient scribes

difficulty,
the angels), and he
who
reads
it
with
(even) he shall get (at least) a double reward" (Aboo
Daawood).
Allaah
Ibn Mas'ood reported that the Prophet (-^) said,
"Whoever wishes
to love
and His Messenger,

Ibn
let
him
read the
mus-haf
(?&;)
(Ibn
Nu'aym
is
in his
Hilyd).
to
'Amr reported
it
that the Prophet

first is
said,
"There
no cause
be envious
except in two cases: (the
of a) person
anil
whom Allaah
has taught the Qur'aan, and
he recites
to
in the
I
day and night,
one
o! his neighbours hears

I
me!
wish
had been given what he has been given, then

is
him and says, 'Woe would do what he is

he-
doing!'
(The second
it
ot a) a
person
whom
1
Allaah has blessed with wealth, anil

I
spends
in
good causes, so
person (who sees him) says. 'Woe to me!
wish
had
been given what he has been given, then
would do what he
<-ge,)
is
doing!'" (al-Bukhaarcc)
will be
Aboo lurayrah
I

it
said,
"The Qur'aan
ol
brought
read
will
on the Day
then
ol
Judgement, and
it)!'
will say,
'O
My
a
Lord! Adorn him (the one
who
It
and practised
say,
So he
will be
adorned with
this!'
crown
glory and honour.
'O
My
Lord! Increase
it
So he
will be clothed with the clothes
of glory
will
and honour. Then
will say,
It
'O
My Lord!
be pleased with him.

bless
will
be
said,
Ik pleased with Him!' So He (Allaah) 'Recite! And rise!" and every verse he recites
will
him with
good deed" (at-Tirmidhee).

that the
Ibn
the
'Amr reported
one
Prophet
(igg) said, "It will
be said to the
companion of
recites,
(i.e.,
Qur'aan alter he has entered Paradise,

will rise
level (in Paradise), until
'Recite,
and
rise!"
For every verse he

with him
he
he
recites the last verse
in his
memory)." (Aboo Daawood).

Ibn Mas'ood reported that the Prophet ($g) said, "Recite the Qur'aan, for verily
you will be rewarded for
it.
am
not saying that

l.auiii
A /if- 1 Miim-Meem
will
count as a
word, but rather that Alij has ten (rewards),

ten (rewards), so this
'Ismail ibn
is
has ten (rewards), anil
Mean
has
thirty (rewards)."
(Khateeb al-Baghilaadce).
(-^g) said,
Maalik reported that the Prophet

a
"If the Qur'aan
is
enclosed
by skin
it
(i.e.,
il
person memorises the entire Qur'aan)."' then Allaah will never burn
in the Fire (of Hell)" (al-Bayhaqee).
Aboo Hurayrah
gather together dering over
it,
reported that the Prophet (^g) said. "Never

reciting the
in
one of the houses of Allaah.
do a group of people book of Allaah and pon-
except that peace descends
and the angels encircle
upon them, and mercy surrounds them, them, and Allaah remembers them in His gathering" (Aboo
Daawood).
12
This is one ofthe two interpretations

v.
thai classical scholars
have given to
this hadceth (ctan-Nifiaaya/i;
Majma' Bi/war al-Anwaar,

tion ol the hadcelh
I
I,
p. 136). This
is .mi
author also asked a

acceptable
.mil they Stated thai this interpretation

is
number ofscholars concerning this hadceth. understanding of ilic/wi/cc//;. The other interpretaduring the lifetime ol the Prophcl
I
that
a lire,
il
the mus-lni)
was wrapped
ol these
in a leather skin
is
>-T.
then thrown in
is
il
would
not he burnt, so ihc hadcelh

il
an indication ofoneol he miracles oil Ik

this hadcelh,
Qur'aan. There
no contradiction
both
meanings are understood from
and Allaah
knows
best.
60
An
Aboo Moosaa
recites the
al-Asha'arce reported that the Prophet

is
(^)
said,
"The
its
believer
who
Qur'aan
like a citrus fruit
its
fragrance
is
pleasing and
laste is sweet.
who does not recite the Qur'aan is like a dry date - it has no fragrance but its taste is sweet. The hypocrite who recites the Qur'aan is like a basil - its fragrance is sweet, but its taste is bitter. The hypocrite who does not recite the Qur'aan is
The believer
like a
colocynth
it
has no smell, and
its
laste
is
bitter"
(Muslim).
C H A
E R
Inspiration
- al-Wahy
I.
The Concept
ol
of Wahy
and messengers, and inspiring them with His message,
oi s/iir/{ to
Since the creation of mankind, Allaah has communicated with them by choosing
some
them
as prophets
to
guide mankind from the darkness

rality ol their desires to
the light of Islaam, and from the
the purity ol worship. Allaah said
immowhen He sent Aadam down
to Earth,
...then
whenever there comes
to
you (mankind) Guidance from

shall
Me - and
shall
whoever follows
My
Guidance, there
he no fear on them, nor
they grieve* |2:38|
In another verse.
He
stated,
C> Children ol
Aadam!
If
there conies to you messengers from
amongst
right-
you reciting to you

eous, on
My
verses, then
fear,
whosoever becomes pious and
them
shall he
no
nor shall they grieve" |7:3^|
In fulfilment of these promises of messengers, Allaah says in the Qur'aan,
S.<swf'
,-
* '<.
'C
*. j-
>' jf\^
'
-*
\*
*' '
-V \"-V '
-*
*&**&> Wwf-' m *
A ni
" \ m -
62
An
Introduction to the Sciences ofthc Qur'aan
Verily
We
liave inspired
you
(()
Muhammad)
as
We
inspired
Nooh and
the
prophets alter him;
And We
inspired Ibraahccm. and Isinaa'eel.

oflsraa'eel),
and Ishaaq.
and Va'qoob and the Tribes (of the Children

Ayyoob,
.tnd
and 'Eesaa, and

to
Yoonus, and Haaroon and Sulaymaan, and
Daawood Wi
have men-
gave the Psalms (Ztiboor).
And
there are messengers
whom We
tioned to you before, and messengers
whom we
have not told you about .is
ami
to
Moosaa. Allaah spoke

as givers
directly.
Messengers (who came)
hearers ol
good news, ami
of warning, in order that mankind should have no
plea against Allaah after the messengers.
And
Allaah
is
Kvcr-I'owcrlul, All-
Wise [4:163-65]
In
tact, this
inspiration ol Allaah to His prophets has been so
common,
that
when
($^),
the disbelievers of
Makkah were amazed
at
the prophethood of
Muhammad
Allaah revealed.
-*Â-j vJU^_->-y j' U^c-ÛJJ o&

Is
it
cause
ol
wonder
lor
mankind
that
We
have sent Our inspiration
to a
man
from among
themselves...'. [10:2]
This has been the only way

whole: that
ol inspiring
that Allaah has
communicated with mankind

ol truth.
.is
one
ol their
own
with the message
The
final recipient ol
any revelation from Allaah,
anil the last ol the
prophets that
was Muhammad, the sou ol 'AbduUaah, the Arab, When he ($g) was called by his Lord to return to his eternal the Qurashee, (j^). resting place, his servant Umm Ayman was found crying. She was told, "Do not grieve; Verily he (g?,) is now in a better place than where he used to be." She rewas ever
to be inspired by Allaah.
sponded,
"(I
am
not crying because of his death, for) indeed

is
know that what he
(g;)
has received from his Lord
better for
him
(than ibis
life).
am
crying because
this.
now
Allaah has stopped
lis
revelation to
mankind!"
When
she said
Aboo Bakr and
Umar started weeping
with
hcr.
M>
II.
The Meaning of Wahy

'Wahy'
means
to
to inspire, or to
communicate
in a
manner
to
that
is
not obvious or
apparent
anybody
else, in a swilt
manner. The word

Qur'aan
'wti/iy' in its linguistic
mean-
ing has been used in a

1)
number
of places in the
denote the following:

says.
The
natural order
and laws of nature. For example. Allaah
Then
I
He
completed and finished their creation

its
(as)
seven heavens, and
te
inspired in each heaven
affair* |4I:I2)
This can be considered as the natural laws

planets anil the rotation ol the earth, etc.
ol
nature, such as the orbits of the
Reported by
Mi
Inspiration
al-Wahy
63
2)
Natural animal instinct. For example, Allaah says.
And your Lord

and
in the tree
inspired the bee. saying, Take as habitations mountains,

in
and
what (mankind)
1
builds.
Then,
eat
of all
fruits,
and
follow the ways of your Lord...-
16:68-69]
is
This signifies the natural animal instinct that every creature

hees, for example, instinctively build their hives
ers. 3)
endowed
with;
and search
for nectar
from flow-
Human
intuition
and emotion. This type
is
also called ilhaam. Allaah said.
And we
for
inspired the
mother of Moosaa. "Suckle him! But when you
fear
him. then cast him into the river and fear not. nor grieve'* |28:7|
In this case, the
mother of Moosaa knew
that
if
she were to leave her baby to float
on the
river,
Allaah would
protect him, since she
had received
this
ilhaam from
Allaah. This type of inspiration, however, docs not

4)
make
its
recipient a prophet.
Signals or gestures to communicate.
When Allaah
forbade Zakariyyah from speak-
ing for three days.
\i^yo^^\^>zô n^lf^j^^\j-^)ô^
[
<...he
came out unto
his people,
and inspired them
(by gestures
1
and signs)
to glorify Allaah's praises in the
morning and afternoon*

to his
19:
In
"this
verse, the gestures that
Zakariyyah did
people have been called an
'inspiration' since he did not verbalise his intent.
Evil whispers
from Satan. Allaah
says,
...and of a certainty die devils inspire their cohorts
(amongsl mankind)
CO
dispute with you... |6:121
and again.
64
An
And thus Wc have appointed

mankind and jinns,
for every
prophet an enemy - devils
among
inspiring one
another....- [6:1 12
We
are also told to seek refuge in Allaah from the Satans
who,
...whisper in the breast
of mensays,
14:5]
6)
Guidance
to the angels
Irom Allaah. Allaah
(Rememher) when your Lord inspired the angels.

firm those
7)
'I
am
with you, so keep
who
have believed*i...[8:12]
is
The
inspiration to the prophets. This category
the subject of discussion of this
chapter,
and
is
the
meaning ol the word
'wuliy'
when
used in the context
ol
Islaamic
sciences.
The primary verse that discusses

ment:
the types
and categories
ol nuihy
is
Allaah's state-
'-*-'*
E
'
"
'-
It
is
not possible lor any

ii
human
wills by
being thai Allaah should speak to him

veil,
unless
be by Inspiration, or from behind a
or (that)
senger to reveal what
He
His Permission.
Verily.
He sends a MesHe is the Most
High, Most Wise- [42:51]
These
categories shall be the topic of discussion ol the next section.
III.
The Procedure
Wahy can'occur
in
of Wahy
two ways: without an intermediary, ami with an intermediary.
A. Will IOL'T AN INTF.KMFJ MARY

In this case. Allaah reveals
His message
directly to
His servant. This can occur
in
two forms:
I
By way of dreams.
is
This
the
first
type of inspiration that the Prophet ($g) received. "Aa'ishah re-
Inspiration - al-Wahy
65
ports,
"The commencement
or the divine inspiration

to
upon
the Prophet
($gg)
was
it
in
the lorm ol
good dreams; he never used

IM
dream about anything except
that
came
true like the rising of the sun."
In other words, before the Prophet (jg) received his
mission ol prophethood, he (^g) would see dreams of events which would eventually
come
true, just like the
sun
rises
every morning.
The dreams
Allaah. This
is
ol all the
prophets are an inspiration from Allaah. In these dreams,
the prophets are either
shown some event of the future, or given commandments by proven by the dream in which Ibraaheem saw himself sacrificing his
son Ismaa'ecl. Ibraaheem understood that this dream was a

directing
command
from Allaah,
him
to sacrifice his son.
And when he (Ismaa'ecl) was old enough

son!
I
to
walk with him, he
said,
my
have seen
in a
dream
that
am
slaughtering you, so what do you
think:" (Ismaa'eel) said, 'O

Verily,
my
lather,
do what you have been commanded!

[
you
will find
me, inshaa Allaah, Irom amongst the patient's

this
$7:102)
Ibraaheem understood that

even though
it
was
command
from Allaah, as did Ismaa'eel,
was
in
the lorm of a dream.
Another example of this is the Treaty of Hudaybiyah. The Prophet ($g) had been shown a vision in which the Muslims were performing the rites of 'Umrah, and the
Companions
enter
be
in
set
out with the Prophet
perform the 'Umrah.
($) from Madeenah to Makkah hoping The pagans of Makkah, however, did not allow the Muslims
to to
Makkah, and
a treaty
known
as the Treaty of Hudaybiyah.
was enacted between the Muslims and the pagans, later to One of the conditions of the treaty was that,
the following year, the
the
Muslims would return and complete the rites of 'Umrah. As Muslims returned sad-heartened to Madeenah, Allaah revealed,
Indeed,
of a surely
shall
Allaah
fulfil
the
dream which
if
He showed
rites
lis
Messenger; you shall enter the Masjiii al-Haiaain.
Allaah
wills, secure,
with your heads shaved or trimmed (after performing the

age), (earing
of pilgrim-
none
|48:27|
IH
Reported bj al-liukliaurce.
66
An
The
following year, the Muslims performed the
'Umrah
as per the terms ol the

true.
agreement.
The dream
that the Prophet (^g)
had seen eventually came

1
The Prophet
"Nothing
is left
" but he did say, (3D never received any Qur'aan in this manner,
of prophethood except mubashiraat (glad tidings)."

'
When
he was
asked what this was, he replied, "A true dream."'"' In other words, the only type of
inspiration that
to a
is left
alter the
death of the Prophet

said,
7
(-^g) is in
the form of true
dreams
of
believer. In another narration, he (^g)
"A true and pious
dream
is
one out
forty-six parts of
2) Direct
prophethood.""
speech from Allaah.
This
This
is
is
the second
way
in
which Allaah communicates
to the
prophets
directly.
the
meaning
of the verse,
It is
not possible for any

it
human
being that Allaah should speak

= >
I ]
to
him
unless
be...
from behind
a veil... |42:
Allaah speaks directly to the prophet, but the prophet does not see him.
An example
of this
was when Allaah spoke
to
Moosaa on Mount
Toor,:
,_$!>_/
JJ
to
\i
~iW ^JJail "3jIjjJ

at the
U><Oj ><uJj LilJLJ C$*y *W-LJ_}

his
And when Moosaa came

Lord spoke
lime and place appointed by Us, and
him. (Moosaa)
said,
"O
My
Lord! Allow
me
to look at you!'
(Allaah) said. '\ou will not see Me...'.. |7:143|
This method ofwahy occurred once with the Prophet

journey of at-Israa tea al-Mi'raaj.
m The Prophet
(j|),
when he went on
(i^g),
his
(^g) did not see Allaah, since there
was
a veil
of light between them. Aboo Dharr asked the Prophet

of nl-Isnia)~"
your Lord (on the journey

could
I
see
Him?""" meaning
that there
was a
The Prophet (^g) replied, veil of Light that was between the
"Did you see "Light - how
Although some researchers claim

is
lli.U
the Prophet (g) did receive

is
evidence that they use

stated that
not explicit.
The
particular narration
on the authority
some Qur'aan in this manner, the ol Anas ibn Maalik. who

:
once the I'rophet (3g) was
sitting
smiled.
just
They asked him. '"What makes you

to me..."
amongst them, when he dozed oil. He then raised his head and smile. C) Messenger ol Allaah (55) " lie replied, "\soorah has
is
been revealed
(Reported by Muslim). This

(/;//;#
not explicit evidence since the narration does not

It is
mention
that the revelation occurred
the Prophet's (Jg) sleep.

off. It is
possible that the inspiration could
have occurred before the Prophet (55) dozed

asleep, but the
also possible that the Prophet (55)
was not actualb
Companions presumed him
to
be
so.
Therefore,
it
is
not possible to use this narration as
evidence against other stronger and clearer proofs to the contrary.

1
Id
17
Reported by al-Bukhaarec.
Reported by al-Daarimcc from al-N'aw waas ibn Sama'aan.
Some commentators
Ik lore his
six. anil
have explained the

(six
traction as being the time that the Prophet (5J3) received true
dreams
prophethood
Allaah
months)
over the total time ol his prophethood {2i years): hence one out ol lorn
1
know
best.
18
The
journey which occurred during the
late
Makkan
Heavens.
stage of the I'rophet (5g), in which he (5)
as
taken from
I
Makkah
to Jerusalem,
and then
to the
19
Reported by Muslim.
Inspiration - al-Wahy
67
Prophet (Sg) and Allaah. In

possible for any human.'"'"
fact,
seeing Allaah before the
Day of Judgement
is
not
Some scholars claim

this
ary,
that the last

($yg)
manner
(i.e.,
the Prophet
received
two verses of Soorah al-Baqarah were revealed in them Irom Allaah. without an intermedial-Mi'raaj),
it
during die night ofal-Israa
wa
However, there
is
no authentic, ex-
plicit
prool lor this opinion, therefore,
cannot be accepted.
B.
With an
intermediary
ol inspiration.
This
tvahy
is
is
the primary anil most
common method
This method
is
ol
when
Allaah sends an angel to inspire Mis Messenger. This
the
meaning ol
the phrase,
-*
<Ii
is
not possible lor

I
any human being

I
thai Allaah
should speak
to
him
unless...
It-
sends a messenger, so
le inspires
him
Willi
what
He
wills..."
[42:5]
This messenger was sometimes seen by the Prophet
(^) and sometimes
hidden.
The messenger whom
Allaah chose to communicate with His prophets was the An-
gel fibred. .Allaah says.
4Ji\oilj eiLii ^c- ,a! JJAjU
Jj>A4
\3-*^ ^j^Jh,Cr*
Whoever is an enemy
this (Qur'aan)
lo [ibreel (lei
him
perish), lor indeed
he has broughl
|2:')7|
down
to
your heart, by Allaah's permission"
In another verse.
"And
truly this (the Qur'aan)

Spirit
is
(|
a Revelation
from the Lord of the Worlds:
which the Trustworthy
ibreel)
brought down;
Upon your
heart (()
Muhammad)
that
you may be
among
the vvarners- |26:I92-194|
When
to
the Prophet
(5^5)
saw
Jibreel lor the first time, his wile
Khadeejah took him
her uncle.
Waraqah
ibn Nawfal.
who had converted
lo Christianity,
and was knowlol
edgeable ot the To rah and Injccl. After the Prophet
(*g?,)
informed him
what he had
12o For the proofs of this, sec Shark 'Aqccdah atTahjuviyyah,
p. 196-7.
68
An
seen,
Waraqah
told
him, "This (angel)

to
is
the
same one,
the
Naamoos (Keeper
of Se-
crets),
whom
Allaah sent
Moosaal
it is
When
discussing this concept afwahy,
essential to discuss
two types of inspira-
tions: firstly,
how Allaah
inspires Jibrccl with the Qur'aan, and, secondly,

specifically the
how
Jibreel
inspired the prophets,
and
Prophet
Muhammad
The Revelation of the Ouraan

that Allaah spoke the
to the
Angels
Balaam
that
It
In the last chapter, the Qur'aan as the
of Allaah
is
was discussed, and the
(act
Qur'aan
in a
manner
befitting
Him,
not similar or
com-
parable to the speech of humans, was proven.
was
also discussed that the l{alaam of
Allaah can be heard, contrary

the belief of the
rectly
to the beliefs of
some
is
of the
innovated
sects.
Therefore,
di-
Ahl as-Sunnah wa al-Jamaa'ah

of Allaah.
that Jibreel heard the
Qur'aan
from Allaah, as the Balaam

($|) said,
The Prophet
ants).
"Whenever Allaah
desires to inspire a matter (to
His serv-
He
speaks with the inspiration, and (because of this) the heavens themselves
shake out of fear of Allaah.

they
fall
When
to
the people of the
down
in a
swoon and
prostrate to
Heaven (i.e., the angels) hear of it, Him. The first one to raise his head is
Jibreel,
and Allaah speaks
him with the
inspiration that
He
wishes.
Then
Jibreel
passes by the angels; whenever he goes by any heaven, the angels of that heaven ask
him, 'What did our Lord
say,
O Jibreel?' He answers, 'He has Spoken the

1
Truth,
and
He
is
the Most High, the Most Great.'" " This hadceth
is
explicit in that "...Allaah
speaks to him with the inspiration."
Apart from the proofs from the Qur'aan and Sunnah that were quoted above
(in
the section concerning the /{cilaam of Allaah), there exist narrations from such scholars as
Imaam
(d.
ash-Shaafi'cc
(d.
204 A.H.),
this
Bukhaaree
256 A.H.) concerning
Imaam Maalik (d. 179 A.H.). and alI2! point. Imaam Ahmad (d. 241 A.H.) was
Jibreel,
also very explicit
on
this point, for
he said, "Jibreel heard the Qur'aan from Allaah,
and the Prophet

'
(-^g)
heard the Qur'aan from
Prophet ($^) heard the Qur'aan from the Prophet

uncreated."
1
($gz).
and the Companions of the Therefore, the Qur'aan is
Imaam al-Bayhaqee
(d.
458 A.H.), said
in
explaining the verse,
"Verily.
We
have revealed
it
in the
Night
of
Decree
[97:
121
Reported in al-Uukhaaree.
Reported by al-Hukhaaree. Ibn Khuzaymah. ar.-Tabar.iani. and others. This hadceth
is
122
in relerencc to
the verse. "L'ruil.
when
tear
is
removed from
their (the angel's) hearts, they say.

|
'What did your Lord
Say?"
They answer, 'The

12?
cl.
truth,
1
and
He
is
the
Most High, the Most Great'"
.54:23]
[iulaihi. pps.
$9-147, where he quotes over a
dozen scholars on
this
one
issue.
124 Reported by al-Khallaal,
1779.
Inspiration - ul-Wahy
69
This verse
it
means - and Allaah knows

it,
best
- "We
made our angels

a
hear
and understand
and revealed with him what he heard, and

a
so the angel
descended with the revelation from

(the earth)."-"
higher place (the skies) to
lower one
However, some scholars claimed that fibred took the Qur'aan from the LauhalMtiljJ'oodJi
(The Protected
Tablet).
I2
''
Those who
follow this opinion use the verses in
the Qur'aan that allude to the Lauhal-Maljfoodli (which will he discussed in the next
chapter).
These evidences, however, do not
explicitly
mention
that Jibrccl took the
Qur'aan from the Latih al-Mci/jJoodh. Other scholars, primary those of the Ac// 'arces,
claimed that Jibrccl was inspired the meaning ot the Qur'aan, but the wording
either from Jibrccl or
is
Muhammad
in a
(^). This opinion

that befits
is
rejected outright, for
its
is
ad-
herents deny what Allaah has affirmed for Himself namely that the Qur'aan
His
Balaam that
He Spoke
is
manner and way
Him. To say
that the
wording
type ol
of the Qur'aan
from
Jibrccl or
Muhammad
(#5) denies the
whole concept of the

fact, this
kalaam of Allaah, and of the miraculous nature of the Qur'aan. In

inspiration
is
for the
Sunnah of the Prophet (^)
only,
and not
for the
Qur'aan, as shall
be explained shortly.
The Revelation of the Qur'aan

This occurred
to the
Prophet (%&) from Jihreel
After Jibrccl heard the Qur'aan from Allaah, he

(iiSi)-
communicated
this to the
Prophet
in
one of two ways.

to the
The
revelation
came
Prophet
for the
(jig) in a
very severe manner, like the ringit
ing of a
to
hell.
This was the hardest

a sweat,
Prophet (^g), and
is
reported that he used
break into
even on very cold nights,
when he was being inspired. After this

to
state passed, the
Prophet (^) remembered what was inspired
him. As the Qur'aan
says,
VerilyWe
2) Jibreel
shall
send
down
to
you
heavy speech"
to the
|7.?:5|
took on the form of a
man and came

found
Prophet
(*^g).
This type
of
inspiration
was
easier for the Prophet (i^g).
The
proof for these
two methods
is
in the hadeeth of 'Aa'ishah, in
which she
stated that
Haarith ibn Hishaam asked the Prophet (3^),

ringing of a
"O
Allaah's Messenger!
it
How is the divine message revealed to you?" He (|) responded, "Sometimes

tome
after a
I
comes
ol
like the
bell.
is
This form
is
the hardest on me, and this state passes off

to
have grasped what

talks to
inspired.
I
Sometimes the angel comes
me
in the
form
man and
me, and
127 grasp what he says."
125
1
Damishqi,
4,
p. 62
26 See Oh.
under 'The Stages of Revelation',
tor a
more
detailed discussion
of the Lauh
al-MalijoodJi.
127 Narrated by al-Kukhaarce
7(i
An
ol
the Qur'aan
Therefore,
state of the
in the first case, the

(5g)
angel would remain in

so that
its
angelic form,
and the
Prophet
this state
would change
difficult for
he
($yg)
could communicate with the
angel,
and
was
him. In the second case, the angel would change

form, and communicate with the Prophet
this type
($jg).
from his angelic being to

Since the Prophet
($;)
"*
human
remained as he was,
of inspiration was easier for
him.
However,
in
both cases, the Prophet

(gg) said alter
(?yg)
explained that he clearly understood
the inspiration, lor he

"...and
I
explaining each of the two types ol inspiration,
grasp what he says."
In the
beginning ol
his
prophethood, the Prophet (#g) was
learlul ol forgetting the
verses that Jibreel recited to him, so he ($g) used to quickly repeat after fibred, even
before Jibreel had finished his recitation. At this. Allaah revealed.
)o not
move vour tongue with

it
haste concerning (the
Qur aan);
it
is
lor
Us
its
to collect
recital..
and Recite
it.
Alter
we have
recited
il
to you.
then fellow
175:16-18)
The Prophet
no need
lor
(-^)
was assured
that he
would not
forget the Qur'aan, so there
was
him
to hasten in repealing alter the angel:
And do
|20:ll-l|
not he in haste (in taking) the Qur'aan (Irom the angel) before us
is
inspiration
completed
lo you.
and
say.
'My Lord! Increase my knowledge!'"
Jibreel came in the form ol a man and Companions or any other bystanders. Although the Companions saw Jibreel on a number of occasions in the form ol a man, he never inspired the Prophet (gg) with the Qur'aan on these occasions. Thus it may be surmised that when Jibreel came to the Prophet (j^g) in this form, with the iculv,',
There are no reported incidents where

(ys,)
inspired the Prophet
in Iront ol the
only the Prophet (g) could see him.

Jibreel also
came
to the
Prophet (g)
in his
natural form, without taking

in the
on
different shape.
This occurred three times; once

of al-lsraa
Cave
ol
Hiraa'
when
the
first
revelation
tion)
came down, once
shortly afterwards (probably the second or third revela-
and once on the Night
wa
al-Mi'raaj. 12
The Prophet (^g) reported
I2S
cation.
cl.
Qattaan.
p. 39.
it
The scholar
as
Ibn Khaldoon (a. SOS A.H.)
is
also quoted
ol this
on
iliis
point ol conimuniwill
However,
to
should he kept in mind that the exaet nature such the investigation
into,
communication
this subject
never he
known
limited.
mankind, and
and commentary on.
should be kept
129
("II.
I'baydi.ii, p. $4-36.
is
Some
scholars claim that the Prophet (Jg) saw Jibreel in his natural lorm
only twice, and this
based on an authentic report.
[aspiration - nl-Wahy
71
that fibred
had
six
1
hundred wings, and that fibred was so

'"
large that he readied the
heavens
It
in height.
might be asked: Was
fibreel the only
angel that the Prophet
(yg)
with?
The answer is
is
that the
Prophet
(3^5)
is
communicated with
communicated number ol different

to the revelation of sitting
is
angels, but the only angel
whose name
mentioned with regards
the Qur'aan
fibreel.
For example, Ibn 'Abbaas reports that once Jibrecl was

they heard a
it
with the Prophet
(S^g), when
sound from above,
fibreel said.
"This
(the
sound
to
ol) a
door Irom the

Jibrecl said,
skies,
has never opened until today."
An
angel
it
them, and
"This angel has
come down
to the earth,
has never
came down come
down
"I
before today."
The angel gave

two
his salaams to
give you glad tidings of
lights that
them, and said to the Prophet (%), you have been given, which have not been
(i.e.,
given to any prophet before you:
The Opening of the Book

shall not read
Soorah al-Faatihah),
in
it
and (he
you
last verses of
Soorah al-Baqarah, you

1
any word
except that
($yg) in-
will
be granted
'1
it."
Also, there are narrations in

that the angels hail
which the Prophet
formed the Companions
whispered
in his heart certain state-
ments. Therefore, although fibreel was not the only angel
whom
the Prophet
(5gg)
communicated with,
to the best of our
knowledge he
is
is
the only angel that

ol
came with
the Qur'aan. This agrees with the description that
given
the Qur'aan,
And
this
(Qur'aan)
is
a Revelation
from the Lord of the world; which the
trustworthy Angel (Jibrcel) has brought dovvn |26:192-193|
In other words, fibreel brought
down
all ol
the Qur'aan.
in a
The effect that the revelation process had on the Prophet (3|g) has been recorded number of luidccth. 'Aa'ishah narrates, "Sometimes the revelations wotdd de($yg)
scend upon the Prophet

with sweat." 1 *2
on a very cold morning, and
his forehead
would
glisten
'Ubaadah ibn as-Saamit reported

be seen, and his face
that
whenever the wahy descended upon the

(to the inspiration)
Prophet (^), the significance and importance that he gave
could
became
slightly pale. Also, the
Prophet (^) would lower his

for the
I,!
head during the inspiration process, and the Companions, due to their love
Prophet
())
would
also lower their heads, until the revelation had ended.
The Companions were

was only natural
that they
eager to witness the revelation upon the Prophet (^,). It would be so curious about witnessing such a rare phenom-
enon. Safwaan ibn Ya'la ibn
Umayyah
to
reported that his lather, Ya'la ibn
Umayyah
was
at (a
used to say (during the Prophet's

(3g) while the
(J^g) lifetime),
"How
wish
could see the Prophet

(%g)
wahy comes down
him!" So, one day, the Prophet
130 cCAshqar, 'Aalim al-Malaa'i\ah,

131
p, II.
Reported by Muslim. Reported by Muslim.
132
133 Reported by Muslim.
72
An
Introduction to the Sciences oft lie Qnr'aan
place called) Ji'raanah,
when
person
came
to
him and
said, "()
Messenger <>l Allaah!
What
is
the ruling lor

in
one who
enters into the state oihraam
w while his clothes arc
soaked
came to came and stuck his head into (i^g). his face was red (due to
then
it
perfume?" So the Prophet (^) waited lor a while, until the inspiration him. 'Umar ibn al-Khattaab motioned to Ya'la, "Come quickly!" so Ya'la
the Prophet's
(jgg)
tent to see him!
He
saw the Prophet
the inspiration), and he stayed like that lor
some
time,
was
lilted oil
from him, and he called the questioner and

as tor
s
said, "As lor the
perfume on you body, then wash yourself three times, and

replace
that
1
your clothes, then
This narration shows the extreme desirethem (with non-scented ones)..." the Companions had to see the Prophet (gg) during this state, and also demon-
strates the difficulty
of the revelation process on the Prophet

it
(j^g).
To summarise
Qayyim's
1)
the various types of inspiration,
is
appropriate to quote Ibn

'"
al-
(d.
758 A.H.) classification
ol the types ol
wahy:
True dreams, such as those experienced by the Prophet prophethood.
(yg)
before his
2)
The inspiration
that
used
to
be whispereil into the Prophet's
(-^g)
heart by the
in
angels, such as his (2g) statement. "Verily, the
Holy
Spirit has
whispered
1
my
heart that a person will never die until his (preordained) lime comes..."
3)
The The
angel useil to
come
to
him
in the
form
ol a
human and
speak with him.
4)
5)
inspiration used to
come
to
in
him
like the
ringing of a
bell.
He
(J^g)
used to see the angel

inspired in
the original form that the angel
was created
in.
6)
What Allaah What
him
(5S>) directly,
when he was above
the seven skies in
his journey ol al-Israa

7)
wa al-Mi'raaj.
directly, just like
Allaah Spoke to him
He
spoke
to
Moosaa, and
this also
occurred in his (igg) journey otal-lsraa
wa al-Mi'raaj.
third, fourth
The
only.
revelation ol the
Qur'aan occurred by the
and
fifth
methods
iy.
The
Difference Between the Qur'aan and Hadeeth

Qudsee
is
Qudsee
I
K hadeeth
injustice
a hadeeth in
which the Prophet
(-gg)
narrates a statement from
Allaah. For example, the Prophet (^g) said, "Allaah said, '0
My servants,
have made-
haraam
for
Me, and have made

1
it
haraam between you
also, so
do not be
unjust to one another.'" M
54
The
it
state thai a
is
person
this state,
1
not allowed to
who desires lo perform the major or minor pilgrimage must perfume the body, hence the reason lor the question.
is
enter.
luring
35 Reported In al-Bukhaarcc.
J6
Ibn al-Qayyim also mentions an eight li category, mv\ that

is
the inspiration from Allaah to the Prophet

cf.
ISK) without any barrier between them, but this category
one that has never occurred,
Zand al-Ma'ad.
id, p. 18.
1
57 Ibn N'u'aym in his Hilyo, see Suhech al-Jami
',
#2085.
Inspiration -at-Whhy
73
There arc
1 )
number of differences between

that
is
hadeeth Qudsee and die Qur'aan:

is
The primary difference

die Qur'aan
scholars,
is
given by most scholars
that the
Qur'aan
is
the
Speech of Allaah, revealed

is
to the
Prophet
(^g) in
meaning and wording. Thus,
from Allaah even
in
wording. Hadeeth Qudsee, according to
many
only from Allaah in meaning."''

is
Therefore, the Qur'aan
attributed directly to Allaah.
It is
said,
Allaah
said...'
with regards to a verse
ol
the Qur'aan, but this cannot be used tor a hadeeth Qudsee
without adding the phrase, 'The Prophet

1)
(^)
saiil
that Allaah
said...'.
The Qur'aan has been put

style,
forth as a miracle that can never be imitated in

lor all ol
its
prose or content.
it.
It is
an open challenge
mankind
to
produce even
chapter similar to
it.
A.
hadeeth Qudsee. on the other hand, has no miraculous
nature in
3)
Allaah has promised to preserve the Qur'aan, whereas no such promise exists for
the hadeeth Qudsee.
4)
The Qur'aan
verses
has reached us in mutawaatir chains
ol
narration.
There
is
no
difits
ference ot opinion over the Qur'aan; all scholars are in agreement as to
what
and
letters are.
(i.e..
Hadeeth Qudsee. on the other hand, mainly

'"
exist in the
form oiahaad
non-mutatraatir) hadeeth. There are authentic,

1
weak and even

all
fabricated hadeeth Qudsee,
tor
it
is still
a hadeeth that
must be checked with
the rules of the scholars of hadeeth.

5)
It is
an
act of
worship
to recite the
Qur'aan, whereas
this
is
not the case for a
hadeeth Qudsee. The person

ing knowledge, just as
the other hand,
is
who
reads hadeeth Qudsee will be rewarded for seek-
if he
read other hadeeth.
The
recitation
of the Qur'aan. on
an
act of
worship
in
and
ot
itself.
This point also implies that a hadeeth Qudsee cannot be read in prayers, and
if
done
so then such a prayer will not be valid.
Only
the Qur'aan
may be
recited in
prayer.
159 This
thai
is tlii-
opinion that almost

<>l
.ill
authors of 'uloom al-Qitr'aan quote.

is
Some
scholars, however,
n.i>
even the wording

is
hadeeth Qudsee
from Allaah, and
this
is
the opinion that this author inclines

til-Ot<i\uiii
towards. The reason
thai
most of tin- authors of the works of 'uloom
have been Ash'arees. ami
the opinion that hadeeth Qudsee arc inspired in
fhcAsh'aree
Allaah.
laith.
There
is
"meaning' and are not die actual kfilaam ol Allaah reeks o! absolutely no prool to show that the words ol the hadeeth Qudsee are not Iroin
savs...".
it
When
best.
I
the Prophet (SSO says, "Allaah
should be held upon
its literal,
apparent meaning:
namely, that Allaah actually spoke these weirds, and the Prophet (JS) was inspired these words; and Allaah
knows
(in
is
iowever. the wording? of the hadeeth Qudsee have not been promised to he preserved by Allaah
contrast to the Qur'aan); only their mornings have been preserved. Therefore, the
in dilierent
same hadeeth Qudsee
found
works
ol
hadeeth with dillerent wordings.
The Qur'aan. on
1
the other hand, has been
preserved in wording and meaning.

I4H There have also been attempts to fabricate
the difference
is
Quraanic
recitations (see ('h.
for further details), but

all
that these rejected recitations ot the
Qur'aan arc agreed upon by
the scholars. Certain
hadeeth Qudsee. on the other hand, are subject to a difference ot opinion over their authenticity, just like
other hadeeth.
74
An
It
should be mentioned that
all
of the hadeeth
of the
Prophet
(),
whether they
are Qttdsee or not, are a type of inspiration sent
down
to
him. As the Qur'aan says,
"And he
sent
(%g,)
does not speak of his
own
desires: rather
it is
only a revelation
down
to
him
|^3:3-4|
This verse does not speak only of the Qur'aan but also of the Sunnah.
(ijl) said. "Verily,
I
1
The Prophet
(i.e.,
Siinini/i)'.""
was given the Qur'aan and something equivalent CO it Since the Prophet ($,) said. '...I was given..." this implies that
the
his (JH)
Sunnah
is
also a type of inspiration.

therefore,
The difference,
is
between the
Qur aan and
the
Sunnah
is
that the
Quraan
the Speech of Allaah, inspired to the Prophet f^g) in wording and meaning, whereas
is is
die Sunnah
the speech of
Muhammad
it
(^g), inspired only in
meaning. liven though
thcSunneih
an integral part
is
of Isiaamic belief
and
law.
and
its
meanings safeguarded
by Allaah, the Qur'aan
superior to
since
it is
the actual Balaam ol Allaah.
HI
Reported by Alioo Da.iwnod.
at
Tirmidhee and Ahmad.
HA
E R
Gradual Revelation
The Qur'aan was

ter.;
revealed gradually over a period ol twenty-three years.

(3gg)
The
pro-
cedure of the tvahy that the Prophet
received
was discussed
in the
ol
previous chap-
This chapter
now seeks
(J^g).
to explain the
piece-meal revelation
the Qur'aan to the

ol revelation ol the
Prophet
Muhammad
This topic includes the various stages

its
Qur'aan, and the wisdom behind
gradual revelation.
(5gg),
it
Before discussing the revelation of the Qur'aan to the Prophet
should be
like the
mentioned
prophet
that the revelations lo the previous prophets
were not gradual
revelation of the Qur'aan. Rather, each previous Scripture

all at
was given
to the particular
once. This
is
why
the people at the time of the Prophet (&,) were suras the
prised that the Qur'aan
was being revealed piece-meal,
Qur'aan
says,
Those
Thus
wlio disbelieve
sent
:isk.
'Why
is
not the Qur'aan revealed
all at
oncer'
(it is
down
it
in parts) so thai
We may
strengthen your heart, ami
Wc
have revealed
to you. gradually, in siages |2S:.$2|

is
Another proof
for this fact

(7:
that
Moosaa was given
the Torah
all at
once, as
men-
tioned in the Qur'aan
144-1 54). MJ
I.
The
The
Stages of Revelation
vast majority ol scholars hold the
opinion that the process
ol revelation
oc-
curred in three distinct stages:
The
The
the Preserved Tablet,
first stage
1
Qur'aan, the Speech of Allaah, " was written on the
Luiili
al-Mahfoodh. or
which
is
with Allaah,
all
Praise be to
Him. The I.tut/i al-Makfoodh
\M H'
cf.
Baazmool
lor a
more
detailed discussion,
ol Allaah' in
v. I,
p.40-42.
2.
Sec
The
I
Qur'aan as the Speech
Ch.
Note the difference hctwecn

t\u\
this point,
it
ami die
belief of the Ash'arees.
The Ash'arees
claim that the Arabic Qur'aan
exist until
was written and
Created in
lie
Lctuh al-Mahfondh. whereas A/il as-Simmi/i claim dial die Qur'aan existed widioul any beginol
ning (from eternity) as the Jplaam ofAllaah, and was written in theLauh al-Mahfoodh before the creation .-J .L
76
An
is
the Tablet
upon which
all
ot the things that will
happen from the creation

(5|g) said.
oJ the
Heavens and Earth,

first
until the
end of time, are written. The Prophet
"The
thing that Allaah created was the Pen.
He said to
it,
"Write!"
It
responded, "()
My
al-
Lord!
And what
shall
writer" Allaah said, "Write the destiny
ol all things, until the

Liii</j_
Day
ol
Judgement.
This writing occurred and was preserved on the
Mahfoodh.
Therefore, included in the Lauhal-Mahfoodh
ol this writing,
is is the text ofthe Qur'aan. The method known only to Allaah. The tact that the Qur'aan
and when
it
occurred,
is is
written
on the Lauhal-Mahfoodh
mentioned
in the
Qur'aan
itself:
Nay!
This
is
indeed
.1
Glorious Qur'aan! (Inscribed) in the Lauhal*
Malgoodh.. [85:21-2]
and
also.
And this
is
indeed a Noble Qur'aan; In a Book well-guarded
(i.e.,
the
Lauh
al-Mahfoodk) [56:77-78]
Part ol the
wisdom
is
ot this stage is to
prove
to the believers the authenticity
ofthe
Qur'aan, as
its safety.
it
was written down even before

the
as
its
revelation, in a place that guarantees
This
also a manilestation ol the infinite

it
knowledge
ol Allaah, as the
Lauh
it
al-Mahfoodh has written on

describes the
(54:53).
all
commands and
decrees of Allaah.
The Qur'aan
Lauh al-Mahfoodh
having everything - small or big - recorded on
The second
From
the
a place called
stage
in
in in
Lauh al-Mahfoodh, Allaah revealed the Qur'aan to the lower heavens, "The House of Honour" (cd-Bayt al-'Izza). This revelation occurred Ramadaan, on the Night ol Decree (Lay/ut al-Oadr). The proof for this is found some verses ol the Qur'aan, and the statements ofthe Companions.
The Qur'aan
states,
The month
ol
Ramadaan
is
the
month
in
which the Qur'aan was
revealed...-
[2:185]
and
it
also states.
!5\^3J^<^4l^j3lLil
-14
Reported by
Aboo Daawood. Sec Shark
'Aqeedah at-Tahaawiyyuh,
p,
264. for further details.
Gradual Revelation
77
We have
sent
it
(the Qur'aan)
down, on
a Blessed
Night-
|44:s|
The Qur'aan
later specifics this Blessed
Night
as,
We have
sent
it
down
in the
Night of Decree* 97:1

1
These verses specify that the entire Qur'aan was sent down Ramadaan, and specifically on the Night of Decree.
in the
month
or
Explaining these verses, Ihn 'Abbaas said, "'The whole Qur'aan was sent
down
to
the lower heavens on the Night of Decree. Then, whenever Allaah wished to inspire
something (from the Qur'aan),
He would
inspire
it,"
l4,
and
in
1
another narration,
"...it
was then revealed piece-meal over

"The House
It is
a period of
twenty years."
'"'
Other narrations from

is
Ibn 'Abbaas mention thai the place the Qur'aan was revealed lo
or,
called Bayi al-'hza,
of
Honour.'
14 '
seen thai, in this revelation, the whole Qur'aan was sent

scholar,
If it
down
in
one
night.
The famous
Imaam Aboo Shaamah,

is
(d.
665 A.H.) wrote, H "
were asked: What
the secret of the revelation of the Qur'aan to the

is:
lower heavens?
The
response
In
its
revelation
is
it
a sign
of the eminence
to.
and excellence of the Book, and of the one

because
this
it
whom
was revealed
This
is
is is
an indication
the
last
to the inhabitants of the (to

It
heavens (the angels) that

to the last
<>l
Book
of all hooks
be revealed), revealed
has been
it
all
prophets, to the best of all nations.
can be revealed to them.
And were
at
not for the fact that the

it
made close to them so that it Wisdom ol

all at all
Allaah was not to reveal the Book
once,
would have been revealed

and
once, just as the previous Scriptures were revealed
at once, but instead
Allaah decided to honour the Prophet
(5g5).
differentiate
to
between him
and the other prophets (by causing the two matters together:
(in the
Quraan
be revealed piece-meal).
Therefore, (by this initial descent to the lower heavens) Allaah the
combined
lower
it
He made
the Prophet (5g) similar to the other

at
prophets
sense that the Qur'aan was revealed
once
to the
heavens, like the previous books), and

to
He honoured him
(3g) (by causing
be revealed piece-meal after that).
In other words, this initial descent of the Qur'aan to the lower heavens
lar to the revelation of
was simi-
the previous Scriptures, since

($tg)
it
was done
at
once; therefore in
this aspect the
Prophet
Yet, the
shared the
same procedure of
revelation as the other
prophets had.
Prophet ($) also had the superiority of having the Qur'aan
revealed piccc-meal over a period of twenty-three years.
145
Narrated by aj-Tabaree ami al-Haakim.
146 Narrated by al-Haakim, al-Nasaa'i and al-Baihai|ce. 147 Dr. Subhi Salih. in his Mabahithfi 'Uloom at-Qur'aan,
since these narrations
p.
SI. denies these
two
stages, stating thai
do not go back to the Prophet

ijtihaail
(SS).
we cannot
accept them. However, this knowledge
cannot be derived through

the Prophet (5SS).
(personal reasoning), therefore Ibn Abbaas must have heard this from
and
this narration takes
on the
status oi marftm' (a Inulcclh
lh.it
has originated trom the
Prophet Qg)).
148 Baazmool, p. 44.
78
An
Introduction to the Sciences ot the Qur'aan
THE THIRD
The
final stage of revelation
STACK
to
was alluded
by Ibn 'Abhaas
of the
in his
previous narra-
tion. In this stage, Jibrccl
brought those portions
Qur'aan which Allaah com-
manded him
verse.
to bring.
The Qur'aan
refers to this revelation in
many
verses. In
one
Allaah says,
-a
'%
And truly this (Qur'aan)
is
a revelation
from the Lord of the Worlds; Which
the trustworthy Spirit (Angel Jibreel) has brought
down: I'pon Your
heart
(O Muhammad),
so thai
you may he one of the vvarncrs |26:192-4|

to the
The procedure
been discussed
by which the Qur'aan was inspired
Prophet (-^) has already
in the previous chapter. to
This gradual revelation occurred over a period of twenty-three years, according

the strongest opinion.
Some
five.
scholars hold this period to be twenty years,

for this difference
is
and
yet
another group twenty

Prophet
(yg) is itself a
The reason
the fact that the age ol the

it
subject of dispute; the narrations state
variously to be
sixty,
sixty three, or sixty live years. All scholars,
however, agree thai he spent ten years in

forty.
Madeenah, and
that his
prophethood began when he (-^) was

in
The
difference,
therefore, revolves
1
around how many years he stayed

is
Makkah
before the hijnih.
low ever, the strongest opinion, and the opinion that

is
widespread
among the Musyears.
lims,
that he (S^g) passed
away
at the
age of sixty-three, which would then imply
that the period in

It
which the Qur'aan was sent down was twenty-three

is
should be remembered that the Qur'aan

in
the Speech of Allaah, as has been

it is
elaborated anil discussed
the previous chapter. Therefore,
incorrect to use the

feet
narrations of Ibn Abhaas which allude to the

that
[ibreel
heard the
Lauh al-Mahfoodh to negate the Qur'aan from Allaah. These narrations do not mention
that
Jibreel in that
took the Qur'aan from the

Allaah would
"...inspire"
Lauh al-Mahfoodh:
was
to
in fact, the narration
is
explicit
the portion of the Qur'aan that
He
wished
to reveal.
The
($>)
process ot inspiration to the angels
discussed, and
it
was shown
that Jibreel
heard the Qur'aan from Allaah. In other words, what Jibreel recited
to the
Prophet
were the words
that Allaah
Spoke
him. from these narrations that

Jibreel
Some
this
scholars, however, have inferred
took the
Qur'aan from the Lauh al-Mahfoodh. As
lor the. \sh 'area,
most of them claimed that
was
the only
method by which
Jibreel received the
jected immediately, as this denies the

l{cilaam ot Allaah.
Qur'aan. This opinion is rewhole concept of the Qur'aan being the actual
stated that Jibreel heard the
However, other scholars
Qur'aan from
Allaah and took the Qur'aan from the Lauh al-Mahfoodh. Whether Jibreel also took
the Qur'aan Irom the
Lauh al-Mahfoodh or
not,
is,
as
az-Zarqaanec
is
stated, "...not ol
1
great importance, as long as
we are
sure the source ol revelation
Allaah alone."
H' az-Zarqaanee, p. 49.
Gradual Revelation
7 l>
Tampering of the Revelation?
The
possibility that the revelation
of the Qur'aan might have been tampered or

is
changed during the revelation process

with regards to
Firstly,
its
ruled out by Allaah, so no doubt can remain
authenticity.
the trustworthiness of fibred has been guaranteed by Allaah. Allaah de-
scribes the angels in general as.
They
|21:27|
il"
mil speak until
lie-
has spoken, anil they acl on Mis
Command*
and
calls
meaning that they do not disobey Allaah. Allaah then him the
praises Jibreel in particular,
"trustworthy
Spirit.. |26:19.i|
meaning
thai Jibreel
was trustworthy
in revealing the
Qur'aan to the Prophet (^).
Secondly, as the Prophet (^g)
Qur'aan, Allaah assured him that
was chosen by Allaah to be the recipient ot the he (sgg) would not forget or miss any verse. When
the Prophet (#5) used to hurriedly recite the verses from Jibreel, in tear that he might
forget,
Allaah revealed.
Move
Il is
not your tongue concerning (the Qur'aan) to
make
its
haste therewith.
for
Us
to collect
it.
anil to give
you
to
((
Muhammad)
the ability to recite

recital" [75:16-8]
it."
And when We have

(^g)
recited
it
you. then follow
The Prophet
tation before
was
instructed to be patient, and allow Jibreel to finish his recistart reciting.
he ($^) should
Thirdly, after having ensured that the Prophet (#*)
memorised the
(yg) hail
a failure in his
revelation,
Allaah then ordered him to convey the revelation that he

told
been given, and

mission as a
him
thai a failure
on
his part to
do so would mean
Prophet:
() Messenger! Proclaim
from your Lord.
sage!- [5:67]
If you
(the message)
so.
which has been
sent
down
1
to
you
do not do
then you have nor conveyed
lis
mes-
Fourthly, Allaah even ruled out the possibility that the Prophet (5S) might
tamper
wall the message deliberately, lor

ISO
This verse
le said.
to collect
cm
also read, "It
is
for
Us
II
and Recite
il
in you."
80
An
And
lie
(Muhammad)
is
does not speak from his
own
desires:
il
is
only an
inspiration that
inspired" |53:3-4]
Say
(O Muhammad):
desire.
I
"It is
not for
me
is
to
change
it
(the Qur'aan)
1
from
my
own
only follow thai which
revealed to me'
10:15]
In another verse, a severe
punishment
is
promised
for forging
any revelation:
"And
surely
if
he
(Muhammad) had
artery!" |69:44-6|
forged a false saying, attributing

his right hand,
it
to
Us,
We
would have seized him by

life
and then
certainly have cut
off his
Therefore, the Qur'aan has been preserved

authenticity.
safely,
and no doubt can be
cast
on
It
its
The Qur'aan
in
- as the Balaam of Allaah - existed from
eternity.
was
then written
the
the
Lauh
iil-Mahfoodh, in a protected, well-guarded Tablet.

(-gg)
During
month
in
which the Prophet
began
his mission, the
Qur'aan was sent down
to the
lower heavens.
The
trustworthy Angel Jibreel, after he had heard the Qur'aan

it
from Allaah, then revealed

lull),
to the
Prophet
Muhammad (S^g), who preserved

it
it
faith-
without any alteration, and
who
then passed
on
to
mankind.
The Quantity of Revelation
A question that arises

tion
is
the quantity of Qur'aan thai fibreel used to

1
come with
this
to
the Prophet (3g) in each revelation. As-Suyootee (d. 91
A.H.) discusses
ques-
and concludes:
It
can be inferred from (combining) the authentic narrations, and other
evidences that the (quantity) of the Qur'aan revealed would depend on the
particular situation; five verses, or ten verses, or more, or
tion
less.
The
revela-
often verses during the story of 'Aa'ishah has been authenticated... as
has the revelation of a small part ofa verse
"f-rt
t4*"*
"...except those
who
are disabled...- |4:95|
As
tor those narrations that explicitly
mention only
five verses,
such as
the report in Ibn 'Asaakir that (the
Companion) Aboo Sa'eed al-Khmlree

morning and
live in the
would teach
and
his students five verses in the
evening,
say. "Jibreel
used to bring the Qur'aan live verses at a time.' and the
report in al-I'ayhaqcc that Ulnar ibn al-Khattaab said, 'Learn the Qur'aan
Gradual Revelation
81
five verses at a
time, tor fibred used to
come
to the Prophet <g) with Bvc

is
verses at a time,'.. .the
meaning of these
reports
that Jibreel
would quote
the Prophet
(jgg) live
verses at a time so that

rest ot
he (5^) could memorise them,

at a
then he would quote him the
the revelation, live verses

in
time.
This
is
explained by the narration in al-Bayhaqcc

said,
which Khaalid ibn

live verses at a
-1 '"
Deenar
Aboo
al-'Aaliyah told us to learn the

(SSj)
Quraan
lime, for the Prophet Yet
would take from
Jibreel live verses at a time.
another question
is
whether the frequency

or did
it
ot revelation
was the same through-
out the Prophet's
(-^g) life,
changer
(g;) life,
Towards the end of the Prophet's
the revelation increased greatly, so
much
so that the last years of the prophethood were the years in

tion occurred.
(ieS)
Anas ibn Maalik
narrates,
which most of the revela"Allaah increased the wahx upon the Prophet
before his death, until before his death, the

152
^'
wahy was more than

(d.
it
ever was, then
the Prophet (^,) passed away."
Al-Haafidh Ibn Hajr
852 A.H.), commenting
on
this
phenomenon,
This
said,
shows
that the
lime frame in which the Prophet
(jgg)
passed away
was the lime frame which had the highest Irequcncy

reason lor this
is
ol revelations.
And
the
tb.it
that, after the
Conquest
ot
Makkah.
the delegations
were sent from other
tribes to the
Prophet
(Jgj)
increased, ami so did the
number ol questions
in
pertaining to laws, therefore, the Withy also increased
frequency
(to
respond to these questions).
And
this
is
in contrast to the
early period, tor.
during the beginning
ot the
prophethood. the wahy would

revelations.
come
occasionally, with breaks in
between the
This gradually
ol the
increased (with time). During the period ol

iuorahs were revealed.
revealed,
last part
Makkah. hardly any

most
ol the
long
Then,
after the hijrah,
longer soorahs were
and these contained most
ol the laws (ol the sharee'ah).
And
the
of the prophethood witnessed the highest frequency of revelation,
for the reasons outlined above.
II.
The Wisdom Behind

II
the Gradual Revelation
Allaah had willed, the Qur'aan would have been sent

(-^g) at
down
to
its
in
its
entirety to the
Prophet
the beginning ol his prophethood, just like the previous Scriptures.
However,
this
many
verses,
was not the case. The Qur'aan in fact refers and from these verses some ol the merits and
gradual revelation
in
benefits ol this piece-meal
revelation can be understood.
Allaah says.
IM
1^2
as-Suyootce,
v.
I,
p. ">7.
The translation
has been paraphrased
ai places.
Reported by al-Bukhaarcc.
153 fiK&<j/-&anw\v.9,p,8.
82
An
<>!
the
Qur'aan
-Anil
it
(is a)
Qur'aan which
it
We have
divided (into parts), in order that you
might
recite
to
mankind
at intervals.
And
verily.
We
have revealed
it
hy
stages!- [17:106]
When
the disbelievers
(3gg) to
mocked
the gradual revelation ot the Qur'aan, anil chalits
lenged the Prophet
bring forth the Qur'aan in
entirety,
Allaah revealed:
And
at
those
who
dishelieve say.
sent
Why
it
is
not the Qur'aan revealed to
him
all
oncer' Thus
(it is
down
in parts) that to
We may strengthen
a blessing that
your heart
thereby.
And We have
revealed
you gradually,
in stages.. |25:.i2|
Thus
the gradual revelation
was considered
Allaah gave to the
Prophet ($g), and to his
ummah.
1
Some
1)
ot the benefits of the gradual revelation are as follows:
*'
To strengthen the
($g)
resolve of the Prophet (j^g) against the disbelievers.
The Prophet
wards
cerer, a
was anguished ami distressed by the

ridiculed
attitude
of his people
he was
to-
his message.
They
and mocked him. and claimed
that
a sor-
mailman, or that he was possessed by the jinn. Allaah reminds him.
-Indeed,
ers)
We know
1
that your heart
is
straitened hy
what they
(the disbeliev-
say
1=5:971
By the continual revelation

in his determination
of the
Qur'aan
to the
Prophet
(5^*),
he was reaffirmed
discusses the
and
zeal.
This
is
what Allaah
alludes to
when He
graduality of the revelation,
Thus
[25:321
(it is
sent
down
in parts) that
We may strengthen
of the
your heart thereby..
This can also be seen
in the content
earlier revelations in
Makkah, where
after
the stories of the prophets of old are told, anil
how
the prophets dealt with the hard-
ships and torments that they faced from their peoples. In Soora/i
Hood,
men-
tioning the stories of many prophets, Allaah concludes.
"And
gers
all
that
We
relate to
you
(()
Muhammad)
of the news of the messenlirm!.>

1
is
in order that
We may make
your heart strong and
1 : 1
20|
154 cBaastmool,v. l,p.4M6,Ubaydaat,99-101,Qattaan, 107-
17.
Gradual Revelation
S3
There are
number of ways
in
which the Prophet

rrom the lessons
'
(2g)
ol
was helped by these
stories.
The Prophet ($g) was
told to learn
the previous prophets,
f**
it's
y\t\
>.
-J, \\"
-**
l"'^'*
"Therefore, he patient
((.)
Muhammad),
like the
messengers ol firm resolu-
tion (before you did)" |46:>S|
He
will
(S^)
was
told that the plots of the disbelievers,

to Allaah's I'lans,
and
all
their
mockery of Islaam.
do no harm
-^
^LjjJ-~>y> j*ij Li \ jj$}î ^_iXy-_ "% %
So
let
not their speech grieve you. lor verily.
We know
what they conceal
anil
what they reveal" |36:75|

his Creator,
He
(-gg)
was promised help Irom
&$k2&'&
Allaah has
ordained
"Verily,
it
is
ami
the messengers
who will
be Victori-
ous".. [58:211
And. he
(-^g)
was reassured by
the warnings given to the disbelievers by Allaah,
'Verily, their
multitudes will be put to
llighl. anil
they will show their hacks
(in retreat)" [54:45J
This gradual
the
method
of revelation also helped to strengthen the determination of
Companions. These same
verses inspired the
Companions with courage and
pa-
tience,
and gave them the stamina they needed
to withstand the persecution ol the
idolaters.
The Qur'aan
says, as
was quoted above,

>>s
>,
'
-\
X'-'' '\-'{'t
> ''*\'
i-*iif T'r'*
\<"
<Anil all that
we
relate to
gers
is
in
order that
to
you (() Muhammad) ol the news ol the messenWe may make your heart strong ami firm! And in this
as ait
has
come
you the truth, as well
admonition
<tn<l
,i
reminder for the
believers* [11:1201
2)
To
simplify
its
memorisation and understanding by the Companions.

ol
The
piece-meal revelations
the Qur'aan
made
it
easier lor the
Companions
to
understand, memorise and implement the portions that were revealed. If the Qur'aan
had been revealed

understand
all
all at
its
once,
it
might have been very
difficult lor the
of
verses properly. Yet, with gradual revelations, the

correctly.
Companions to Companions
understood and implemented the Qur'aan
84
An
The Companions adopted

sors gradually,
the procedure of teaching the Qur'aan to the Succes-
even alter
its
revelation
had been completed, and

(d.
its
compilation
fin-
ished.
Aboo 'Abd al-Rahmaan al-Sulamce
70 A.H.), a very famous Successor,

like
narrates that
whenever the people who taught them the Qur'aan,

until they
'Abdullaah ibn
Mas'ood, 'Uthmaan ibn 'Affaan, and others, would learn ten verses of the Qur'aan,
they
would not proceed onwards

ideas
had learnt whatever concepts and regula-
tions those verses contained.
They used
all
studied
its
and injunctions
"We learnt the text ot the Qur'aan, and ^ Another Successor, Aboo Nadrah (d. together."
to say,
1
109 A.H.), related,
"We used
'
to learn
from Aboo Sa'eed al-Khudree
five verses in
the
morning, and
five verses at a
five in
the evening, tor he told us that fibred used to bring (on average)
1
1 '
time."
Thus, even
after the
complete revelation of the Qur'aan, the
Companions adopted the same gradual approach in teaching it to the later generations. They had learnt the benefits of teaching the Qur'aan gradually from the piecemeal revelation
It
ot the Qur'aan.
that,
it
can also be said
had the Qur'aan been revealed

might have led
to a feeling ot
all at
once, in book lorm (as

to
the
To rah was
revealed),
complacency with regards
the preservation ot the Qur'aan. Instead,

occasionally, there
due
to the fact that verses
were revealed
and written.
3)
was a strong incentive to ensure that the verses were memorised This was crucial for the preservation of the Qur'aan.
(-^).
to
To prove the truthfulness of the Prophet

idolaters
The
said,
and the People ot the Book used
ask the Prophet
(yg)
questions in
order to outwit him, but every time Allaah would reply to their queries. As Ibn 'Abbaas
"Whenever the disbelievers brought a new question would reveal to them an answer (through the Qur'aan)."
to this aspect
to the
1
'"
Prophet (3|D, Allaah The Qur'aan itsell refers
of the revelation,
And no example
you) except dial
or similitude
reveal to
do they hring
(to
oppose or
to find fault in
We
you the truth (against
this similitude),
and the
better explanation thereof" [25:33]
There are many examples
of such verses;
when
the idolaters
demanded
miracles
from the Prophet (jg), Allaah revealed.
155
Ibn Taymiyyah. Principles, p. 12.

p. 110.
156 Qattaan. 157
ibid., p. 110.
Gradual Revelation
85
And even
to
il
them, and
We had sent down unto them angels, and the dead had spoken We had gathered together all things before their very eyes, they
willed, but
would not have believed unless Allaah

norantly
[6:
1 1 1
most of them behave
ig-
Included
in this
category arc the answers that the Prophet
(-^g)
gave to the prob-
lems that the believers faced. Whenever a situation or crises arose, the Qur'aan would
clearly lay out the solution.
to the
For example,
when Khawlah
bint Tha'labah
complained
1
Prophet
(_
that her
husband had made himself unlawful
to her,
'"'
Allaah
revealed.
Indeed Allaah has heard the statement ol she
who
disputes with you con-
cerning her husband, and complains to Allaah. Allaah hears the argument
between both
of"
you;
verily.
Allaah
is
All-Hearing, All-Sccing |58:l
whose Hearing encompasses all voices! The woman came complaining to the Prophet (#|), and I was sitting in the corner of the room, straining to hear what she was saying (in one narration, 'I could hear some
'Aa'ishah reports, "All praise be to Allaah,
of
it
and some of
it
could
not'),
and immediately Allaah's revelation came down,
'Indeed Allaah has heard the statement of she
who disputes
with you concerning her
husband, and complains to Allaah...'"
'1
1
'
Even though
'Aa'ishah
was
sitting in the
all
same room, she was not able

to
to
hear the entire conversation, yet Allaah,
Praise be
Him, heard
it
from above the seven heavens, and immediately sent down these
verses to solve the

lace the
problem between them, and also between
all
future spouses
who
same problem.
fact that the
Therefore, the
tions
Qur'aan came down immediately to cater

it
to the
ques-
and problems of the people proved that

(jjjg).
was
in fact the
word
ol
Allaah, re-
vealed through the Prophet

4)
To prove
the miraculous nature of the
Quraan.
it
Indeed, one of the most outstanding miracles of the Qur'aan was that
vealed over a period of two decades;
idolaters,
it it
was
re-
catered to a plethora of
answered many questions from believers and situations, it solved a wide variety of problems, it
frequently
commanded
of its
six
the Prophet (-^)
and the
is
believers to a course of action,
and
yet not a single
thousand plus verses
contradicted by another!
is
A humaninvariably
authored book
of this size
and nature, even
if
written instantaneously,
158
the hack of
The Arabs had a custom known as ithihuar, in which a man would tell his wife, "You arc to me like my mother." This statement meant that the man had taken a vow upon himself not to approach
It
his wife sexually.
was as
il'the
woman
had been put in
"suspended'
state: neither
was she divorced so that
she could remarry, nor was she a proper wife to the husband. After this particular incident, the Qur'aan
prohibited this act
(cf.
58:1-10)
159 Narrated bv al-Bukhaarce.
86
An
bound
to contain errors
it is
and contradictions; how much greater the miracle of twenty-three

years!
ol
the
Qur'aan when
revealed over a period
To add
to
its
miracu-
lous nature, the order

rather, the
and arrangement
ol the verses
Prophet
(%?,)
would
instruct his
was not done chronologically Companions of the location ol any new

ol
verses.
The Qur'aan was

intricate
literally
assembled out
the fragmcntal revelations.

a period ol
It
was
as
if
an
puzzle was perfectly pieced together during
over two
decades to form
a flawless masterpiece.
The Qur'aan challenges.
j $h X T.'^^ \\A\^\ A \
Do
they not ponder over the Qur'aan? For indeed, had
it
been from other

in it |4:S2|
than AILum. they would surely have found

5)
many contradictions in a
To
reveal the laws of Islaam - the Sharee'ah

to the
gradual manner.
Among the blessings of Allaah

tially,
laws of Islaam gradually, and thus

there were
no
specific
Companions is that He revealed to them the made it easier tor them to adopt these laws. Inilaws ol" lialaal and haraain.'"' The Companions during
this stage,
the
ol
Makkan
stage were being trained spiritually so that they could lorm the nucleus
the future
Muslim
state in
Madeenah. Once they had passed
Allaah then
to
completed the revelation of the sharee'ah in gradual

the lifestyle of Islaam.
It
steps, so that they
could adapt
can be seen that the
first
revelations
warned against slnrl{, and proved the

to
exist-
ence of Allaah through His Creation. These verses called upon the pagans
the one true
worship
God, and
of
not to call
upon others
for help
and
aid.
They
elaborated the
unique concept
tawheed, and instilled in the early Muslims the strong faith that
they needed to overcome the persecution of the idolaters.
Soon
after this, revelations

1
came down
This
fact
establishing the basics ol worship, and warning against the major sins.
"
was
staled by Aa'ishah
(i.e.,
when
she commented, "The
first
revelations only
mentioned Heaven ami Hell

verse revealed was,
the basics ol aqecdah). Eventually,
when
the peo-
ple were firm in their conviction ol Islaam, Allaah revealed the luilaal
If the
will
first
and \\\clnnaam.
fornicate," they
'Do not drink wine,' they would have responded, 'We

if
never give up wine!'
And
the
first
verse revealed was,

fornication! '"
,2
'Do no
would have responded, 'We will nevcrgive up
Thus, the laws of Islaam
were revealed gradually, to ease the process of conversion upon the early Muslims.
6)
To
ease the revelation process on the Prophet (^).

inspiration, or ivahy,
The process ol
mentioned
was
a difficult
one
for the
Prophet
(i^g),
as
was
in the last chapter.
At times, he used to sweat profusely, even on
a cold
160 See Chapter

161
\l>2
6,
"Tin- malice
lliis.
and madanee
Verses." for further details.

v. I.
For turther details on
see 7.ari|.iaiKe.
p. l7.
Narrated
In'
al-Hukhaarec.
Gradual Revelation
87
night,
because ol the severity of the inspiration.

it
Had
the
Quraan been
revealed
all at
once,
might have been too
difficult lor
the Prophet
() to bear.
great scholar
To summarise the concept of the gradual revelation, it is appropriate to quote die and interpreter ol the Qur'aan, Aboo al-Fidaa Ismaa'eel ibn 'Umar (d.
774 A.H.), otherwise
known
this
as Ibn Katheer,
who
stated:"
'
And
all
of
(meaning the concept of the gradual revelation) only

status that
to
shows the concern, and the high

since the revelation
was given
to the
Prophet
(i^g),
would come
him
continually,
morning and evening,
night and day,
at
home
the
or while travelling.
And
every time the angel would
come
to
him with
Quraan, unlike
the previous prophets,

(=gg)
who would
greater,
he-
given their books at once. So the status of the Prophet

higher,
was
and
and more magnificent from

all
all
of his fellow prophets - may Allaah
send His blessing and Mercy to
of them.
to
The Qur'aan
is
the most
the
honoured book
be revealed by Allaah. and
Muhammad
And
I
(i^g)
is
most honoured prophet that was senl by Allaah.

the rc\ elation
all at ol
Allaah combined
le tirst
revealed the Qur'aan
once,
it
Quraan the i procedures: Irom the Lauh al-Mahfoodk to the

the
<>
lower heavens, and

situation
He
then revealed
to earth gradually, to cater to the
and needs of the people.
65 Tafieer Ibn Kathecr, 3/318.
II
J
l
I.
The
First
and the
Last Revelations
The changing
nicated to him.
point in the
lite ol
the Prophet
ol
Muhammad
(-^S) -
and
lor all ol
humanity afterwards
was the occurrence
the (-^)
first
revelation that Allaah

like
commu-
human
before
From this point onwards, he him had:
had a mission the
of which no
so thai you
may warn
the
Mother of Cities and

it,
nil
that
surrounds
it
|42:7|
1
meaning
the entire world, or as Ihn Katheer puts
"all
lands east and west"
"4
!
In
no
unexplicit terms, the Qur'aan lays out the
monumental
task of the Prophet (^g):
Say, '()
Mankind!
Verily
am
sent to
you
I
all as
the Messenger ol Allaah. to
Whom
The Prophet
kind:
belongs the Dominions ot the

($^,)
leavens anil the Earth...

final
|7:1SS|
was
to
be the recipient of the Creator's
Revelation to
Man-
And
truly, this
(Qur'aan)
is
a Revelation
from the Lord of the Worlds:
Which
heart
the trustworthy Spirit (Angel Jibreel) has brought
down; Upon Your
(O Muhammad),
so that
you
may be one
of the warners [26:192-4]

(5^5)
But what was the

last?
first
revelation that the Prophet
received?
And what was the
64
Thfseer tbn K.ir/im 4/ 109.
The
First
and Last Revelations
89
l.
The
1 )
First Revelation
first
There are four opinions concerning the
verses that the Prophet (-yg> received.
The
first five
verses of Somali al-'Alaq:
Read! In the
Name
of your L.ord,
Who
has created
is
(all
that exists}.
las
Created
man from
[96:1-5]
a clot.
Read!
Verily,
your Lord
the Most Generous.

that
Who
The
in
lias
taught (the writing) by the Pen.
Mas taught man
which he
knew not-
prool lor this opinion

said,
is i\\c
hadecth narrated by al-Bukhaarcc from 'Aa'ishah,
"The commencement of the divine revelation to Allaah's Messenwas in the form of good dreams which came true, like the bright daylight. Then, ger the love of seclusion was bestowed upon him (^,). He used to go for seclusion to the Cave of Hiraa where he used to worship Allaah continuously lor many days, before his desire to see his family (caused him to return). He used to take with him food lor
which she
,
the
stay,
and then come back
to
Khadeejah
in the
to take his
food again, until the truth
descended upon him while he was

him, and asked him to read.
read!"
Cave
of Hiraa'.
The
angel (Jibrcel)
came
to to
The Prophet
(|) responded,
"I
do not know how
me so me to again replied, 'I do not know how to read!' Thereupon he caught me for read, and the second lime, ami pressed me until could not bear Ie then released me and asked me to read. again responded, 'I do now know how to read' (in another narration, "What shall read:'). Thereupon, he caught me for the third time, and pressed me, and then released me and said,
The Prophet
I I
($g)
added, "The angel grabbed

it
me
(forcibly)
and pressed
hard that
could not bear
any more.
He
then released
me ami
I
again asked
it.
Read! in the
name
ol
your Lord,
who
was
created. Created
man
from
a clot.
Read!
And
your Lord
is
the Most Generous!* |96:1-S| this
This hadeeth clearly shows that

received,
the
first
revelation that the Prophet (-^)
and
is
it
is
the correct opinion.
There
A.H.),
also a narration in at-Tabaraanee
from Aboo Raja al-Ulhaardee
(d.
105
who said. "Aboo Moosaa

sit
al-Asha'aree used to recite the Qur'aan to us, and
we
used to
ments.
to the
around him
l
in a circle (to listen to

'h/rti..'
him).
He
is
used
the
to
wear two white
gar-
When he came to Prophet (^).*" ",
(96:1)
he
said,
'This
first
sooiuh to be revealed
165 az-Zarqaancc,
v.
I.
p. 94.
90
An
2)
Soorah al-Muddathir.
Bukhaarcc.
in
The proof
for this
is
based on another luidceth
in al-
which Jaabir ibn 'Abdillaah was asked, "What

first?"
part ol the Qur'aan
was revealed the
He
"
replied,
Say: () You Enveloped (in garments)" |74:1
was revealed
first."
The
questioner then said,
"I
was informed
that
it
was
Readl In the
Name
of your I.ord.|%:l
I
|"
Jaabir replied, "I
am only
telling
you that which
heard from the Prophet (^), lor

I
he said, heard
'I
was
in the
I
mountain
ol Hiraa',
and when
came down
to the valley (I
a voice), so
I
looked
to the right,
I
me. Then
vealed,
looked to the skies, and

I
and to the left, anil in Iront of me, and behind saw him meaning Jibreel - and a great fear
re-
overtook me! So
returned to Ivhadeejah, and told her to cover me. Allaah then
Say: <) Yhi Enveloped (in garments)*
|'"
7-4-:
1
This hadecth has been explained by saying

soorah had been revealed in
in
its its
that Jaabir told the questioner
which
entirety
first,
since Soorah al-Muddathir
was revealed
entirety belore the
remaining verses
ol
Soorah al-'Alaq. Alternately; some schol-
ars
have claimed that Jaabir was not present when the Prophet (^g) began narrating
the above luidceth in
which he
(3ig)
described his encounter with Jibreel, but entered

in his narration.
is
while the Prophet
(3gg)
was mid-way
Therefore, Jaabir only heartl

ol this
I
the last part ol the hadecth. This opinion

luidceth, in
supported by another narration
which Jaabir
stated that the Prophet (igg) said.

I
"While
was walking,
visited
heard a voice Irom the
sky.
looked up and saw the same angel
who had
me at
the cave ol Hiraa' sitting on a chair between the sky

tion. Jaabir
and the
earth..."""' In this narra-
mentions that the Prophet (^g)

that the
first
hail already seen Jibreel before this inci-
dent,
which proves
revelation hail already occurred.
Whatever the case might

(the Risthadeeth)
first,
is
be, the luidceth

first
explicit that the
which describes the encounter with Jibreel five verses ol Soorah al-'Alaq were revealed
\~
and
is
that the next revelation
was Soorah al-Muddathir. Therefore,
this
second
opinion
3)
the weaker one.

is
Soorah al-Faatihah. There

revelation
fore,
it
a narration in
al-Rayhaqee that
this narration
is
states that the first
was Soorah al-Faatihah. However,
not authentic, there-
does not hold any weight.

hadecth, reported by al-Waahidee, states that the
first
4)
The Banna/ah. Another
166 Reported by al-Bukhaaree.
The
verse revealed
Firsi anil Last
Revelations
91
was the basimiLih. "In the
Name
ol
Allaah, the Ever Merciful, the
Bestower
proof.'"
7
ol
Mercy," but this report too
is
not authentic, and cannot be taken as
II.
The
Last Revelation
a
There are
(i^5)
number
is
ot opinions
concerning the
is
last
revelation that the Prophet
received. This
because there
more than one hadeeth which

unlike the
discusses this
revelation,
subject,
each one of which gives
a different verse. Also,
first
there docs not exist any

final revelation
hadeeth in
which the Prophet (Sg) himself

last
states
what the
was. There are eleven opinions concerning the
revelation, as fol-
lows:
I)
IMi
Al-Bukhaarcc and at-Tabarec narrate from Ibn Abbaas

vealed to the Prophet (#,) was,
that the last verse re-
4*
And
fear the
day
in
which you
will return t" Allaah.
Then everyone
will
|
be
paid what he earned, and they will not be dealt with unjustly* |2:28l
Ibn "Abbaas added, "The Prophet

vealed, then he (^g) passed away."
2)
(3gg) lived
nine
nights after this verse
was
re-
Another narration, also by al-Bukhaaree Irom Ibn 'Abbaas.

verse revealed
states that the last
was
the 'Verse of Interest",
4i)l
\jaS\
\j-\'-
-^Jt JJl Ljj Uj
.()
you
il
who
you
believe! Fear Allaah,
and give up whal remains Irom your
in-
terest,
are indeed Believers |2:278| (d.
5)
At-Tabaree reported that Sa'eed ibn al-Mussayyib

final verse
90 A.H.) narrated, "The
revealed to the Messenger (3g)
was
the "Verse of Loaning',
( )
you
who
believe!
II
you COntraci a debt
lor a lixed time, write
il
down
12:282
-I)
Al-Bukhaaree and Muslim report from al-Baraa' ibn 'Aazib that the
final verse-
was the verse of lâhhihih

ants).
(a
person
who
does not leave ascendants or descend-
167 Both
is
ol the
above narrations an- weak since the name

96.
<S<I-H-1:
ol
du Companion who
narrated each hadeeth
missing:
168
ct;
cl. '/..ir/.ur. p.
Ubaydaat, pps.
Qauaan.
pps.
<>9
71: Zar/.ur. pps. 97-IIMI.
92
An
't."w>if
.' fc
.'>-'cî--Allaah directs thus about \alaalah...
<
They ask you
for a legal verdict. Say:
|4:1761
5)
Al-Haakim
the last
reports
from Ubay ibn Ka'ab that the
final revelation
comprised
of
two
verses ot'Soorah at-Tawbah,
l^=a_ii \ 3
"\yj
r^
3 *W-J^
A
6)
(.rily.
there has
come unto you
a Messenger from amongst yourselves..."
[9:128-9]
Muslim
Nasr,
reports from Ibn 'Abbaas that the final soorah revealed
was Soorah an-
s,< xi <^4-"i?** *- <Tf
i?\*
"'~\^v\
When
7)
the
Help of Allaah conies
to you,
and the Conquest (ofMakkah)...*
[110:1-4]
Al-Bukhaarce reports from Ibn 'Abbaas that the
verse,
And whoever
kills a
Believer intentionally, his recompense
is
Hell, to abide
therein forever..." [4:93]
was the
S)
last
verse revealed,
and no verse
after
it
abrogated
it.
Ibn
Mardawayh
narrates from
Umm Salama:
"The
final verse revealed
was,
So their Lord answered them

to be lost the
(their prayers,
and
said),
"Never will
allow
work of any of you, be he male

1
or female. You are (members)
one
ol another..."' 1: 195
This (verse was revealed) because

Allaah always mentions
revealed,
asked. 'O Messenger of Allaah!
see that
(lirst)
men
(in the
Qur'aan). but not women!" So Allaah
The
Do
not wish for those things which AJlaah has
First
and Last Revelations
93
made some of you
to excel for
over others. For
men
a
there
is
reward
for
what they have earned, and
women
and then
there
is
reward
for
what they have earned. ..|4:32|
He
revealed the verse,
Verily, the
Muslim men and women, and
the believing
men and women...
Allaah has prepared lor them forgiveness, and a great reward- [33:35]
and
finally
Me
revealed,
$b&$+ i#$&w
i
Ncver
will
allow to he
last
lost the
work
ol
any of
you... [3:195]
Therefore,
9)
it
was the
verse revealed."
last soorcth re-
At-Tirmidhee and al-Haakim narrated from 'Aa'ishah that the

vealed was Soorah al-Maa'idah.
10)
At-Tabaree reported that Mu'aawiyah ibn Abec Sufyaan claimed that the
verse revealed
last
was the
last verse
last
oiSoorah al-Kahf (18:1
10).
11)
It
has been said that the
verse revealed was.
Today
have perfected your religion for you. and have Completed
My
Fa-
vours upon you, and have chosen for you Islaam as your religion [5:3]
A cursory
look at these opinions removes

last
many of them,
since each
Companion
was narrating the
verse to be revealed concerning a particular topic. Al-Baraa' ibn
'Aazib was referring to the final verse revealed concerning the laws of inheritance;
Umm Salama was referring to the last verse revealed concerning the relative status of
men and women; concerning 4:93, Ibn
rogated
of
it,"
'Abbaas' statement, "And no verse after
it
ab-
shows
that he
was
referring to the last verse revealed concerning the laws
manslaughter; and Ibn 'Abbaas' report concerning Soorah al-Nasr talks about the
final
complete soorah revealed, not the
final verse revealed.
The
report of 'Aa'ishah
94
An
that the last soorah to be revealed
soorah to
was Soorah al-Maa'idah means that this was the last be revealed which contained any legal rulings, as other narrations show.
of these verses are from the same passage
is
As
for the first three opinions, all

viz.
is
in the
Qur'aan,
ions, as
it
2:278-82, therefore there

all
no contradiction among these three opinfor
possible that
these verses were revealed together. As-Suyootce stated,

I
"As lor these three (opinions), then

ii
do not see any contradiction between them,
seems as
it
these verses were revealed at the
same time, and
their position in the
mus-hflf is
also the same."'"''

late revelations,
it
The remaining narrations deal with very
but not the
last.
The
strongest opinion
is
the
first
one, since
explicitly
mentions that hardly
week remained between

tion:
its
revelation
and the Prophet's

it
(5) death.
The meaning ol
of Resurrec-
the verse also strengthens this opinion, as
refers to
death and the Day
Ami liar die day in
which yon
will return toAll.i.ih.

\\ ill
Then everyone will be

iiiijiislly1
paid what he carnal, anil liny
nol he dealt with
2:28
As
for the last opinion, this
is
what
is
commonly
believed by most
Muslims
to
be
the last verse revealed:
jSS^JfcfoISIfJJI
Today
I
have I'crlcclid your religion foryou...[5:3|

is
However,
this
at
definitely not the last revelation.
This verse was revealed on the

ol
Day ol
(5^5)
Aralah,
the Farewell Pilgrimage, a

it
number
months before
the Prophet's
death. Since
refers to the
completion of the religion of Islaam,
many Muslims
meant by
ami
{luiluul
have thought that

this verse,
this signified the

is
end
ol the revelation.
What
is
actually
however,
that all the verses dealing with the rulings
of Islaam
luinuim) have been revealed. (This also explains 'Aa'ishah's opinion that the last soorah
to
be revealed was al-Maa'idah,
for this verse

It is
is
in
Soorah al-Maa'idah, and
it
was the
lasi
soorah dealing with legal rulings.)
clear in the luulccth of Ibn 'Abbaas dial the
revelation ol the Qur'aan continued to the Prophet (^g) until only days before he (^g) died. In fact, no
major scholar ever held the view

1
that this
was the
last
verse of the
Qur'aan to be revealed.
'"
169 Itqaan, 170 c
v.
I.
p. J6.
Aim Shahbah,
pps. 125-127.
The
in.
First
and
Last Revelations
Relative First
and Last Verses

dealt with the
first
The
general.
first
two sections
and
last revelations
of the Qur'aan
first
in
The
scholars of Islaam have also divided the subject of the

lirst
and
last rev-
elations conditionally, into separate categories, defining the

tions dealing with particular topics.
and the
last revela-
For example, there are a number of verses

cants.
in the
Qur'aan that deal with
intoxi-
The
lirst
These verses have been arranged chronologically by the scholars of Islaam. verse to mention intoxicants was:
Thcy ask you concerning

great harm,
is
intoxicants
benefit to
is
and games ofchance. Say:

(that
In
is
them
is
and
(also)
some
mankind, but the harm
caused)
greater than the benefit (that
gained)..." [2:219]
The
next verse that was revealed restricted the consumption of intoxicants, such
that they
could only be drunk after the 'Ishaa prayer:
0 You who
aess...[4:43]
believe!
Do
not approach the prayer in a State of drunken
The
tion:
last
verse revealed concerning intoxicants prohibited any
amount
ol
consump-
->'
>*" <*';, '
"
''?~.
"fri>"
Satan only wants

cants... so will
to excite
enmity and hatred between you with

|t:'<1
|
intoxi-
you not then abstain.:

lirst
Another topic
for
which the
and
last verses
have been defined are the verses

first
that deal with the lawful
and prohibited foods. The
verse revealed
was during the
Makkan
stage:
96
An
Say:
do not
find in that
which has been inspired

except
if it
is
to a
me
anything forbidbloi >d
den to eat by one

poured
forth,
who wishes to do so,

to
he
dead animal, or
or the flesh
of swine - for that
surely
impure
- or the impi-
ous meat that has been sacrificed
other than Allaah [6:145]
Alter
lastly
this, 16:1 14
was
revealed,
and
this
was followed
in
Madeenah by
2:73,
and
by
5:3,
which
classified the various types ol
dead meats that are forbidden.
A similar examination ol
The knowledge ol
ings
ate the history
this
the verses pertaining tojikaad have also been made. 171

is
chronology
It
essential in differentiating the abrogated rul-
from the applicable ones.
also enables the scholar to understand

it
and appreci-
of the evolution of Islaamic law, and

ol the
demonstrates the care with
which the knowledge
Qur'aan has been preserved.
171
eCAbuShahbah.pps.
129-130.
C H A P
E R
The Makkee and

the Madanee Verses
The Muslims
started out
weak and powerless

all
in
Makkah, and
yet within a
few
decades they managed to unite
the tribes of Arabia in the worship of Allaah.

liijnih of
The
to
turning point in this period was the
the Prophet
finally
(S^g)
from Makkah
Madeenah.
that the
It
was
after the hijrah that the
Muslims
fear.
had
it is
a state in
which they
in a differ-
could practice their religion without any
Therefore,
not surprising to find
Qur'aan catered to the

it
specific
needs of the Muslims
in
Madeenah
ent
way than
had done
in
tent, style
and syntax
of these
Makkah. There is a marked difference in the verse contwo periods, reflecting the different circumstances that
topic that
is
the
Muslims were
in. It is this
the subject of the
malice and madanee
verses.
The Qur'aan
This
is
has been preserved to an extent that

to a
is
unrivalled by any other book.
no surprise
says.
Muslim,
for
Allaah
Iimsell has
promised
to safeguard
it.
The
Qur'aan
&SjîM\yJ^(ScAî
Verily, it is
We who
have sent clown the Rememhrance. and of a surety.
We
will
guard
it
(from corruption)- |f>:9]
The Qur'aan
these aspects
is
has been preserved so carefully that not only has the actual text been
all
safeguarded, but also
related
knowledge
that
is
needed
to
understand
it.
Among
the science of categorising those verses
and soorahs which are malêe
and those which are madanee.
The Prophet
(^g) did not specifically
remark whether
a verse
was malice or
madanee, but the Companions understood the importance of this topic and carefully
preserved this knowledge, as
said: "I
it is
essential in
understanding the Qur'aan. Ibn Mas'ood

in the
swear by Allaah, besides

I
whom there is no other god, there is no soorah

if
Qur'aan except that

the Qur'aan except
know where it was revealed. And there is not that know the reason behind its revelation. And
I
a single verse in
there were any
person that
reach him.
I
knew more about

would
ride (on
the Qur'aan than
did,
and
it
was
possible for
1
me
:
to
my camel)
towards him
(to get this
knowledge)."
172
98
An
It is
because
of this
enthusiasm
of
the
Companions
that all external information
concerning a verse's revelation was preserved. The scholar Aboo Bakr al-Baac]illaanee
(d.
403 A.H.)
said,
l7<
This (preservation)
panions ami Successors,
is
based upon the strong enthusiasm of the

the students
Com-
[usl like
(ol a certain scholar) lollow
up on the works of their teacher,

keep a record ofwh.it he wrote
anil
memorize
his
speeches and hooks, anil

last,
first
and what he wrote
so too the
Qur'aan
it
was (preserved) was even

stronger.
in tact to
an even greater
extent, for the eagerness lor
Thus,
it
is
not
uncommon
to find a
Companion
narrating external information

at first
concerning a
verse's revelation
- information that might

of revelation,
seem
irrelevant.
Such
cir-
information included the time and place
and sometimes even the
cumstances the Prophet

9:1 18
(i^,) was in. For example, al-Bukhaaree narrates that verse was revealed atTabook during the last third of the night, when the Prophet (jgg) was with Umm Salamah. Ibn Mas'ood said, "Once, we were with the Prophet (-yg) in
one
of the caves of Mina
when
Allaah revealed,
V'
By the winds sent
forth...-" |77:1|.'"'
And
the verse,
"Allaah will protect you from mankind" |v67|
was revealed
guards."
tent
'at
night
when
the Prophet (S^) was in a tent, surrounded by body(5gg) lifted
When
l,s
Allaah revealed this verse, the Prophet
the covering ol the
ami
said to his bodyguards,
"O people! You may
lease, lor Allaah has

1 '
1
promised
to
protect me."
First,
it is
After this, the Prophet (^g) never took any bodyguards.
essential to discuss the definition otnaf$ee
and madanee
verses.
I.
The Definition of Makkee and Madanee

There are three methodologies by which the
mal{l{ec
and madanee revelations are
defined.
The
first
definition relies
upon
the time of revelation, taking the Prophet's (2^)

this definition,
if
hijrak as the division factor.
According to
if
a verse
was revealed before

it
the hijrah,
it
is
considered ma/(/(ce, and
revealed after the
hijral),
is
considered
madanee. This definition ignores the actual place of revelation. Therefore, those verses
revealed at the Farewell Pilgrimage (8 A.H.), or the
Conquest of Makkah (10 A.H.),
173
1
az-Zarkashee,
v.
I,p. 191.
7-1
Reported by al-Bukhaaree,
75 Reported by at-Tirmidhcc and al-Haakim. 76 For other examples ot this nature, sec Xarzur. pps.
I
56-138.
Nk
M.iiskn
;in<i ih<
M.ui.inii Vitm
-.
yy
would be considered madanee by this definition, even though the actual place of revelation was Makkah. The criterion according to this definition, once again, is the time
of revelation, not place. This
is
the strongest of the three definitions, since
it
is
the
most beneficial, and
is
therefore the
one primarily
the place
utilised
by the scholars
of
Islaam.
If
it
The second
verse
definition relies
in
upon
it
was revealed
Madeenah,
is
where the verse was revealed. madanee, and if it was revealed in Makkah.
at
a
is
malice. Therefore, the verses revealed
Makkah during
first
the Farewell Pilgrimage

alter the hijrah.
would be considered malice, even though they were revealed

criterion here
is
The
flaw
not the time of revelation, as in the

is
definition, but place.
with this definition

(lor
that those verses revealed neither in

at
Makkah nor Madeenah

malice
classification
II
example, the verses revealed
Tabook) would not be
classified as either
its
or madanee, as this definition cannot take such verses into
scheme.
is
The third definition depends upon

tor the
the addressees of the verse.
the verse
meant
if
Quraysh and the
polytheists of
Makkah,
is
it
is
considered malfac, and

it
the
verse
is
addressing the Muslims or hypocrites in Madeenah,
will
be considered
the
madanee.
One ol
the flaws in this definition

specifically
that there are
many verses in
Qur'aan
where the addressees are not

Qur'aan addresses
at
a specific portion of
all
Madeenan. Sometimes, the mankind, such as the People ol the Hook, ami
or
Makkan
other times,
Ii
it
addresses
of the creation.
is
also possible to
combine these three

to
definitions
is
when
dealing with a verse or
soorah
and
to say, tor
example, that the verse
place, yet
malice with regards

which was revealed
whom
it
is
madanee with regards to time and addressing. An example ol this is Soorah

Madeenah, but addresses the polythe-
ar-Ra'ad.
ists ol
after the hijrah in
Makkah.
should also be mentioned that certain modern authors''
It
have divided each
of
Makkan and Madeenan periods into three stages: early, middle, and late revelations. They then attempted to show that each of these three stages has a unique style
the
and
specific subject. Despite the ingenuity
of this classification, there does not seem
to be a very fine line that discerns these stages from
one another.
II.
The Knowledge
of Makkee and Madanee Verses

a verse or soorah
is
There are two ways of knowing whether
malice or madanee.
The first way is by relying upon reports from the Companions; in other words, a Companion specifically states the place and/or time ol revelation, or gives some external information from which the time of revelation can be inferred. The second way is
by personal reasoning, or ijtihaad. In this method, a scholar will take the verses' meaning
and
style into
account ami
try to
'presume' whether the verse

in acceptability.
is
malice or madanee.
These two methods are not equivalent
177
ct".
Salch, pps. lKS->2v
100
An
If there exist reports
from the Companions stating that

this
a particular revelation ocfact.
curred
is
at a certain
lime and place,
knowledge
is
taken as undisputed
This
because the Companions were present at the time of revelation, and were the only
eye-witnesses to the actual revelation process.

It,
on the other band, the ruling that
a certain verse
is
makfcee or madanee was
derived by the ijlihaad of a scholar, then this ruling

scholar applies the
shall
may be
it
accepted or rejected.
The
known
characteristics ot mak){ec
and madanee revelations (which

is
be discussed next)
incorrect.
to arrive at this verdict, but
possible that such a verdict
may be
ill.
The Attributes
This
is
of
Makkee and Madanee

is
Revelations
that they each
One of the aspects ot'nia/(/(ee and madanee revelations

attributes.
state of the
have unique
need.
because each type
of revelation catered to a different
The
of
Muslims
differed greatly before

still
and
after the hijrah. In the early stages
revelation, Islaam
to
was
a relatively
new
religion,
and the
beliefs ot
Islaam
still
had
be established. In addition, the Muslims were oppressed and had very
little
power,
and thus needed continual moral encouragement. In the second period, however, the
Muslims had
daily
their
own
state
and were
needed
relatively established.
in neeil
The
beliefs of
Islaam
in their
had been revealed, and now the Muslims were
of divine guidance
and
social lives.
They
also
to
know
the rules and conduct ol ji/iaad,
and
the laws of inter-religious conduct.

In other words, as the needs of the
ttmmah
varied according to
its
situation, so did
the style
and content
of the revelation.
The attributes of the mal<l{ee and madanee

ries:
revelations are divided into two categospecific characteristics
the
common themes
Ol
of each type of revelation, and the

each type of revelation.
is It
that
have been observed
of
should not be presumed that
every makfcee
I79
madanee verse
indicative of these particular characteristics
and
themes; rather, these arc general trends that are applicable to most mal{l{cc and madanee
verses.
Common Themes of Makkee and Madanee Verses

The makfcee soorahs have
1
as
common
themes:
The
call to
the pure worship of Allaah (tawheed), by affirming His
Names and
is
Attributes,
and
rejecting
all false
deities
and
idols.
The
tact that
there
only one
true god
is
proven
in these verses.
Many malfam
verses also stress the necessity ot

is
purifying one's worship to Allaah, anil that this

belief of one god.
the logical consequence in the
78 Unless there exist statements to the contrary by other Companions. There arc
inspecting the various reports by
number of methods
beyond
ol
Companions
to arrive at the strongest conclusion, but these are
the scope ol this book. 179 For these attributes, see: az-'/.arkashee, 1/187-191; as-Suyootee. 1/22-23; Qattaan, 6.3-64; Ubaydaal
114-117.
) )
The Makkcc and

2)
the
Madance
Verses
101
The
establishment of the 'aqecdah (beliefs), by affirming belief in prophcthood,
the angels, the previously revealed scriptures, and the

ma/(/(ce soorahs, therefore, elaborated
Day
ol
Judgement.
The
upon the
stories
of the previous prophets,
the description of the
Day
ot Resurrection, the descriptions ol in
Heaven and Hell

ol
and the rewards and punishments

3)
them, and other aspects
'aqecdah.
The
establishment of morality. For example, malice verses called lor good con-
duct, respecting orphan's properties,
and
treating female infants properly (as there
was a custom amongst the Arabs of female infanticide). At this stage, only a broad basis of morality was established; specific laws (concerning lornication, drinking, etc.,)
4)
were not revealed.

of the previous generations.
The
stories
The
trials
mal{l<ec soorahs
emphasised the
sto-
ries of
the previous prophets, and the

the hands of the disbelievers.
and tribulations had received.

arc:
that the believers
faced
at
These soorahs repeatedly warned
the idola-
ters of
the punishment
that the earlier nations
As
1
for the
madance
revelations, their
common
themes
The
perfection of the rituals of worship. In the
of prayer,"*" charity, fasting

2
madance verses, the and pilgrimage were revealed.
detailed laws
The establishment of a system of laws governing individual,

concerning the relationship of the Islaamic
ship of the Muslims
cific
familial
and
societal
relationships. Included in this are laws forjihaad, marriage, inheritance, the laws
state in
with other religious groups,
war and peace, the relationand the punishments for spe-
crimes (Iwdood).
discussion with the Jews and Christians concerning their religions, and an
3)
The
exposition of their faults and shortcomings.

the Christians
The madance verses sought to

by exposing the corruption
ol
invite
and Jews
to Islaam, primarily
in their
books and
beliefs,
and by explaining the true teachings

their faithlessness
Moosaa and
'Eesaa.
The madance verses
also discussed in detail the history of the Children ol Israa'eel,
and how Allaah dealt with

4)
and
treachery.
The exposition of the plots of the hypocrites. The Madcenan phase witnessed a new phenomenon that was unknown to the Muslims of Makkah -that of hypocrisy.
For the
first
time,
it
was
socially
and
politically
advantageous
to be consid-
ered a Muslim, and this led to a
new breed
of people, those
who
professed belief
but in reality were nothing

tions the hypocrites
evils, anil
and
caution the
more than pretenders! Thus, the madanee verses menwarn the Muslims against their Muslims not be become like them.
their plots, in order to
180 Prayer hail already been established

raku'ats
in the
Makkan
stage, but
it
was
in
Madcenah
that the
number of
were changed and specified
tor all later generations.
102
An
Specific Characteristics of
Makkee and Madanee

are:
verses
Some
1
specific characteristics of
makkee revelations
is
Every soonth that has the oath, "Nay (kalaa)V'

Qur'aan,
in
makkee. This oath only occurs
in the last hall of the
over fifteen soorahs.

letters (a/-mttcjatta'aat),
2) All soorahs that
begin with disjointed
such as Alif-
Lam-Meem, and Hu-Meem,

'Imraan.
3) All soorahs 4) Ail soorahs
are makkee, with the exceptions of al-Baqarah
and Aali-
which have
a verse
of prostration (sajdah at-tilaawah) are makkee.

stories of the previous prophets,
\
which mention the
and the
story ol
Aadam and
the creation, are makkee, with the exception ol Soorah al-Baqarah.
5) Generally, the verses in
makkee revelations are short and
succinct, using strong
words and frequent oaths.
Some
1
specific characteristics of
madancc
revelations are:
a
Every verse that mentions a punishment for

)
crime (lutdood)
is
madauee.
Every soorah that mentions the hypocrites
is
madauee, except Soorah al-*Ankaboot.

is
3)
Every soorah that addresses the Jews and Christians

Every soorah that mcniionsjihaad is madanee.
madanee.
4)
5) Generally,
madanee verses are longer than
their
makkee counterparts.
iv.
The
There
Categories of Makkee and

is
Madanee
particular verse
more to the knowledge of makkee and madanee verses than whether a was revealed before or after the hijrah. The scholar Aboo al-Qaasim
an-Naysabooree
(d.
Hasan
ibn
Muhammad
Amongst
406A.H.) wrote:
is
the most noble ol Qur'aanic sciences

its
the
knowledge
tli.it
ol
its
revelation, anil
classification into
vet
is
makkee and madanee, and

thai
huh
at
was
revealed at
yet
is
Makkah
madanee, and
which was revealed

al
Madccnah
makkee, and that which was revealed
ing the people of Madccnah, and that which was revealed
Makkah ,u Madccnah
categories).
concern-
concerning the people of Makkah, and. ..{ninelce/i other

are twenty-five different categories in total;
These
whoever does not know them
and cannot distinguish between them

ofAllaah!
"'
1
is
prohibited from explaining the
Book
Some of the more
important categories arc mentioned below:
*3
181
See
C.h.
').
'The Beginning
v. I.
ol die Soorahs'.
182 18s
a/.-Zarkashcc.
p. 192.
See az-Zarkashce,
p.
I87-2DS
li>r
most of these examples, and .is-Suyoolee. 1/11-31.
The Makkcc and
the
Madancc
Verses
103
The m a /(/{ec soorahs. These arc

hijnth.
the soorahs
whose
verses, or
most ol whose verses,
were revealed before the

2)
The madanee
Those soorahs
soorahs.
These
arc the soorahs
whose
verses, or
most
of
whose
verses,
were revealed
after the hijrah.
3)
in
which there
is
a difference of opinion, so that
it
is
unsure
whether they are malice or madanee.
The madancc
soorahs are: al-Baqarah, Aali-'Imraan, an-Nisaa, al-Maa'idah, al-
Anlaal, at-Tawbah, an-Noor, al-Ahzaab,
Muhammad,
al-Falh, al-Hujuraat, alat-
Hadeed, al-Mujaadalah, al-Hashr, al-Mumtahinah, al-Jumu'ah, al-Munafiqoon,

Talaaq, at-Tahreem, and an-Nasr. These arc twenty soorahs of the Qur'aan.
The
soorahs in
which there
is
a difference of opinion are twelve in
number:
alal-
Faatihah, ar-Ra'ad, ar-Rahmaan, as-Saff, at-Taghaabun, al-Muttafifeen. al-Qadr,
Bayinnah, az-Zilzaal, al-Ikhlas, al-Falaq and an-Naas.
The
4)
rest
of the eighty-two soorahs are malice.

in
Malice verses
in general
madanee soorahs. As was alluded

it is
to earlier,
even though a soorah
might
ple,
be madancc,
is
possible that certain verses are mak,/(ee.

yet verse
w For exam-
Soorah al-Anfaal
Allaah
is
madanee,
64
in particular
is
malice. "() Messenger
($!).
Sufficient for
you and
lor the believers
who
follow you!"
is
5)
Madanee
verses in mal{l{ec soorahs. In a similar manner, Soorah al-An'aam
makjfee except lor three verses which were revealed after the hijrah, verses 151-153,
which begin, "Say: Come, and

you..."
6)
will recite to
you what your Lord has forbidden
for
that
That which was revealed at Makkah yet is madanee. In other words, those verses were revealed after the hijrah at Makkah. An example of this is the verse
Today
have perfected your religion
for you,
and have completed my

lile |5:3|
fa-
vours upon you, and chosen Islaam as your way ol
This verse was revealed

the hijrah,
7)
it is
at the
Farewell Pilgrimage, yet since
it
was revealed
after
considered madanee.
in
That which resembles the madancc revelations
content and style yet
is
mal{kcc.
For example.
'^C^JJJ^^^^J
And
offer prayers perfectly at the
1
two ends of the day and
in
some hours ol
the night...-
11:1 14|
fS4
The
and
actual
arrangement
ol the verses
was noi chronological* See Ch. S on the arrangement
ol the
soorahs
verses.
PH An

prayer with
8)
all
at
Makkah and
alludes to the five daily prayers, yet the

until after the hijrah.
of its laws was not completely established

yet
is
That which resembles the malice revelations
madanee. For example,
"Ami when they
(the disbelievers) said. 'OAllaah! If this
is
indeed the truth
Imm
\o\\.
then rain
down
stones
on us from
it
the
sky...' |8:.52|
This verse seems
to be malfcce since
discusses the idolaters oi
Makkah, but was
in fact revealed after the 9)
A ijrah.
in
That which was revealed
Madcenah addressing the Makkans. There are many

its
verses like this, such as Soorah ar-Ra'ad in
entirely,
and the
first
lew verses
ol
Soorah
Tawbah. and Soorah al-Mumtahinah.

10)
That which was revealed at night. For example, the
first
verse ol Soorah alTaalib's death:
Hajj, and the whole of Soorah Maryam. The verse revealed
at
Aboo
"Indeed, you will not guide
whom you
was
love, hut rather
Allaah guides
whom
He
wills- |2S:56]
(jgi;)
was revealed when the Prophet

most
1 1
in his bed.
However,
1
as "Aa'ishah narrated,
of the
Qur'aan was revealed during the daytime.
Makkah to Madeenah. The first soorah to be taken Madeenah was Soorah Yoosut. 'Aul ibn Afra was among the eighty Ansaar who embraced Islaam at the hands of the Prophet ($g) in Makkah (at the second covenant ol al- Aqabah). He returned to Madeenah atter he had memorised Soorah Yoosul, and recited it to the people ol Madeenah, which led to the conversion of many people. After this, more and more soorahs were taken from Makkah to
That which was taken from
to
from
Makkah
Madeenah.
12)
That which was taken from Madeenah
to
Makkah. There were
number of
For
verses that were sent by the Prophet (5gg) to the people of
Makkah
atter the// ijrah.
example, the verse,
^$^j&J$if&$&k
They ask you

-|2:21 7|
(()
Muhammad)
about lighting
in
the Sacred
Months
was revealed when the Muslims of Makkah were being attacked by the pagans
during the Sacred Months. These Muslims asked the Prophet
(jyg)
whether they were
allowed to light back, and Allaah revealed the answer in this verse. Also in this cat-
1X5 az-Zarkashec,v.
I,
p. 191.
The-
Makkcc and
the
Madance
Verses
105
cgory
lims
is
the verse that prohibits interest (2:278), and the verse that informs the
to
Musal-
ofMakkah who were unable

forgive
perform the hijrah that

is
ii
is
possible that Allaah
would
them
(4:99).
Another example
Soonih at-Tawbah (also called
Baraa'ah).
The Prophet
(5^) sent this soorah to
Hajj, so that he could recite the soorah to the polytheists
Aboo Bakr while he was performing ofMakkah.
13) That which was revealed during the hijrah. On the way from Makkah to Madeenah, during the hijrah, Allaah revealed these verses to console the Prophet ($^)
Airily.
He Who
has given you
you back
14)
to the place
of return
(i.e..
(O Muhammad) the Makkah)" |2S:SS]
Qur'aatl will return
That which was taken from Makkah
to Abyssinia.
These
verses were sent by
the Prophet (^g) to Ja'tar ibn
Abee Taalib when he was debating with
the
Negus of
Abyssinia:
pZ j \1SZ
&
Âk=> &ttl
& Js$\J*1^J
is
()
People ol the Hook:
Come
to a
word
that
just
ami
fair
between us
.mil
you. that
IS)
we worship none
save Allaah. ...| 5:64]
That which was revealed while the Prophet (3^) was travelling. Most of the Qur'aan was revealed when the Prophet (>yg) was not travelling. However, some of
the Qur'aan
was revealed during
battles or travels
away from Makkah
For example, Soorah al-Fath was revealed at Hudaybiyah,

barred from performing 'Umrah.
when
the
or Madeenah. Muslims were
There are other categories
of mal{l{ec
and madance, but these
arc the
more impor-
tant ones, anil will suffice lor the present discussion.
v.
The
Some
Benefits of
Knowing Makkee and Madanee

knowledge
oi nnil{kee
verses
are:
ol the benefits ol the

is
and madanee verses
This knowledge
essential in arriving at a proper

it
understanding and interpreta-
tion of the Qur'aan, as
is
key
to
understanding the reason behind the revelathe verse,
tion ol a verse or soorah .""'
The
lact that
l\Z&\$3<&\'$t&&j&tf%fa
Airily.
He Who
has given you (()
Muhammad)
Makkah)
the Qur'aan will return
you back
to the place
of return
(i.e.,
|28:8S|
was revealed during

is
the hijrah, for example, helps in understanding that Allaah
consoling the Prophet (^g) that he will eventually return to Makkah.
IX()
Sec Ch.
7.
'The Cause of Revelation.'
106
An
2)
This knowledge helps differentiate the abrogated verses from the non-abrogated
ones. For example,
ings,
if
two verses deal with the same topic and give

is
different rul-
but one
is
11
madanee and the other
makfcee, the ruling
is
taken from the
madanee
3)
It
verse.
gives an insight into the
lile
of the Prophet
(,-gg).
For example,
in the
malice
verses, the
Prophet (-^)
is
told by Allaah to bear patiently the torments ol the

(J{g) is
polythcists, while in the
madanee verses he
ol the
told to
beware
ol the plotting
life
of the hypocrites. In each case, the reader gains

ol the
a better
understanding of the
Prophet
(-^g),
and
Companions.
first
4)
It
gives the history ol the gradual revelation ol thesharee'ak. The

beliefs),
anil
most
important topic, that of 'aqeedah (Islaamic
was the primary subject of
the mal^kce revelations. In these soorahs, the Qur'aan talks about lawheed
(mono-
theism), beliel in the prophets, angels, the
Day ol Judgement, Heaven,
Hell and
other crucial topics. In the madanee revelations, on the other hand, the Qur'aan
primarily talks about laws for the individual, family and state.
which
different Islaamic laws

ol ma/(/(ce
were implemented
verses.
is
appreciated
The gradualily by when one gains The
an understanding
t)
It
and madanee
lays out the
procedure and methodology of calling

verses have different
to
Islaam (da'tvah).
ma/êc and madanee
methods
anil characteristics in calling
to the religion ot Allaah,

ists
depending on
whom
the verse addresses.
The
polvthe-
are given different arguments than the Jews or Christians, tor example.
The
caller to
Islaam should use the same methodology

is
when addressing these groups.
No
matter which group
the importance ol
trust,
hope, prayer,
is always given on - of directing all forms of worship, from love, fear, lawheed sacrifice, and vows only to Allaah. Likewise, all da'tvah should
being addressed, however, emphasis
begin with this same theme.

6)
Lastly,
it
proves the care and detail with which the knowledge
ol the
Qur'aan was
preserved.
A person cannot
help but marvel
at the
II
miracle of the preservation of
each and every intricate detail ol the Qur'aan.
the knowledge ol where,

is it
when
and how
actual
a verse
was revealed has been preserved, then how
possible that the
meaning and
intent ol the verse has not been preserved?
87 Sec Ch.
13,
Abrogation
in
the Qur'aan.'
CHAP T
E R
The Causes of Revelation

asbaab an-nuzool
I.
The
Definition ol Ashaah an-Nu/.ool

(plural:
The sabab an-nuzool

Therefore,
all
asbaab an-nuzool)
is
defined to be the event oroccur-
rencethai was the direct cause of revelation ofa particular verse ovsooralt of the Qur'aan.
the verses ol the
Quraan may
Ik-
divided into two categories with re-
spec! to asbaab an-nuzool, as follows:

1)
The verses revealed withoul

revealed without
a
asabab an-nuzool. Mosi
oi
the verses oi the
wen
particular incident occurring before their revelation.

to
Quraan The
primary purpose for the revelation of the Qur'aan was
Ûiî^^j
guide mankind oul
<<\
the darkness into the light*
14:1
Inn this docs noi qualify as asabab an-nuzool for the revelation of the Qur'aan, as shall be discussed
later.
As
lor the
statement
ol
Ibn Mas'ood quoted earlier, "...ami there

thai
1
is
not a single
verse in die
Qur'aan excepi
know
the reason behind
its
revelation...," this
docs
not imply dial ever) verse had

a
a specific
cause
ol
ii.
ol revelation,
lun rather thai
when such
cause existed, Ibn Mas'ood was aware

2)
Those
verses revealed in response to

It is
question, or because ol an incident or
occurrence.
these verses that
arc-
the subject
of this chapter.
,i
The sabab an-imzool musi

direct
be a specific incident, occurrence or question thai was

verse or verses. In addition,
it
cause
ol revelation ol a particular
must have
re-
occurred shortly before the revelation. In other words, the verses must have been
vealed in
response to the occurrence, ami give an answer or ruling pertaining to that
occurrence.
An example
ol this are
the verses pertaining 1" inheritance.
All. ih
i.
commands you with
regards toyoui
hildrcn's (inheritance)..." 4:1

1
1IIH
An
ol
the
Quraan
were revealed when the Prophet (5g) visited Jaabir inn 'Abdillaah while he was sick, and he asked the Prophet (^g) how he should divide his money among his children. " Therefore, the sabab an-nuzool of this verse was the question
These
verses
that Jaabir asked the
Prophet ($g).
the sabab an-nuzool must be a specific incident; therefore
ot the
it
As was mentioned,
since this
is
cannot he claimed that the sabab an-nuzool

not a specific incident. This
is
Qur'aan was to guide mankind,

is
not to say that the guidance ol mankind
not the purpose of the revelation of the
Quraan, but
rather that such a purpose does
not qualify as sabab an-nuzool. The sabab an-nuzool
must
also have occurred shortly
before the revelation of the verse. Therefore to claim that the sabab an-nuzool ol Soonib
al-Fcel ("I lave
(105:1)),
you not seen how your Lord dealt with the owners
is
ol the
elephants?"
set
was
the attacking ol the Ka'bah by Abrahah,
incorrect.
Abrahah
out
with an army of elephants to destroy the Ka'bah. but this occurred before the Prophet's (Sgg) birth.
Even though
this incident explains the

it
meaning
ol the verses,
it
docs
not qualify
d.S
sabab an-nuzool, since
did not occur immediately preceding the revhistories ol the pre-
elation ol this soorah. Also excluded
Irom sabab an-nuzool are the
vious nations, and the knowledge ol the unseen.
There
but a
is
an occurrence that some authors have discussed under asbaab an-nuzool,

inspection shows that
it
little
does not come directly under
this topic.
This
is
when
verse
the verse precedes the actual occurrence; for example, a verse mentions a pre-
diction that eventually
comes
is
true, or a later occurrence clarifies the
meaning of a
An example of this
the verse.
swear by
this city!
Ami you
arc a free
(man)
in this city...|90:l-2|
(jsjg)
This soorah was revealed

'free'
in
Makkah,
yet the Prophet
was not completely

is
person in
Makkah
until after the Conquest of Makkah. Another example
the
verse,
Thcir multitude will
lie
put to flight,
and they will show their backs*
[54:45]
it

have been
at
Makkah, and some of the Companions understood

and thus 'showed
their backs'.
1
to
a prediction ol the Battle of
Badr, since during this battle the pagans ol

"''
Makkah were
to say that the
'put to (light'
However,
it
seems strained
verse, or that
Conquest
ol
Makkah was
the sabab an-nuzool ol the
first
the Battle of Badr
was the sabab an-nuzool of the second. Rather, these verses were
true.
predictions that
came
188 Narrated by nl-Rukhaarcc.
189
ct.
Abu
Sbahbali.
p.
2%,
lor these
ami
oilier
examples.
The Causes of Revelation - Asbaab an-Nuzool

Booths on
109
Asbaub an-Nuzool
specifically
There have been many books written
on the topic
of
asbaab aii-nuzool.
(d.
The
first
person
to write a
book exclusively on
this topic
1
was 'Alec al-Madccncc
234 A.H.), the teacher

this field arc
ollmaam
al-Hukhaarec.
""
The
classics that are available in

(d.
the works by Abul
Hasan Alec al-Waahidcc

(d.
487 A.H.), entitled Asbaub
an-Nuzool, and Jalaal ad-Deen as-Suyootee
91
A.H.). entitled Lubaab un-Nucjool
ft Asbaab an-Nuzool. Al-Haafidh Ibn Hajr (d. 852 A.H.) also authored a
topic. In this era,
work on
this
one
of the
most comprehensive works
is
by Khaleefah Aleeway.
entitled ]ami'
an-Nuqool fi Asbaab an-Nuzool, '"' and one

I
of the
most authentic
is
by
the
famous scholar of Yemen, Shaykh Muqbil ibn Haadee al-Waadi'cc,

":
entitled Saheeh
al-Musnad min Asbaab an-Nuzool.
II.
The
Derivation or Asbaab an-Nuzool

earlier,
it is
From what has been discussed

ticular
clear that the sabab an-nuzool

is
is
a par-
occurrence
in the lifetime of the

(ijtilnuid) in
Prophet (^). Therefore, there

present
no room
verse.
for
personal reasoning
determining the sabab an-nuzool of any
It is
necessary to rely on the people

ascertain the sabab an-nuzool.
who were
when
the verse
was revealed
to
The
sources for asbaab an-nuzool, therefore, are hadeeth from the Prophet
(d.
(jig),
or
statements from the Companions. Al-Waahidcc
487 A.H.)
said, "It
is
not permit-
ted to speak about asbaab an-nuzool except by transmitting reports from those
who
witnessed the revelation of the Qur'aan."'" Since the

tual revelation
Companions witnessed
is
the ac-
of the Qur'aan, their testimony of asbaab an-nuzool
accepted.
The
scholars have differed with regards to the testimony of the Successors, or the
students of the
Companions: should
their reports of asbaab an-nuzool be accepted?
Some scholars say

Companions,
claiming that
this
that such testimony
from the Successors must have come from the
therefore these narrations
must be accepted. Other scholars respond by

the generation before the
reasoning can be usee) for accepting a narration for sabab an-nuzool

it
from any generation, since
would have come from
it, all
way back
to the
Companions.
is
Perhaps the safest opinion
to say that reports
concern ingsabab an-nuzool will be

for their association
accepted from only those Successors

the
who were well known

as
(d.
with
Companions
anil their
(d.
knowledge of tafseer, such
A.H.), 'Ikrimah
104 A.H.), Sa'eed ibn Jubayr

1
Mujaahid ibn Jabr (d. 103 95 A.H.), and Qataadah as-
Sadoosee(d. 110A.H.).
'4
190 Unfortunately,
liis
work has been
lost, anil is
masters dissertation entitled

Hai| ()
191
.
Imaam
'Alec
al-Madincc
p.
only known through later references of it. See the wa Manhajuhu fi Naqd ar-Rijal by Ikraam Allaali al-
Umm
al-Qurra University, Makkah, 1984.
220.
all
Published by Matabi al-Ashaa'. Riyadh, 1984. This work combines

it
narrations, authentic
and oth-
erwise, concerning asbaab an-nuzool. Therefore,
is
essential to differentiate the authentic narrations Irom

it.
the inauthentic ones before quoting any material

192
Irom
Unfortunately, the publishers name, city and dale of publication are not mentioned.
19? Al-Waahidee, p. 8.
194
as-Suyootee. 1/42.
1(1
An
Introduction to the Sciences of the
Quraan
Asbaaii ,\N-Nr/.o<)i.
in nar-
The Wordings
It is
()]
essential to discuss the different
wordings that the Companions used
rating the sabab an-mtzool of particular verses,

terpreted.
and how these wordings are

to
to
be
ina
This
is
because, occasionally, die

the ruling
Companions intended
imply that
it
particular act
came under
(i.e., "I
of a verse, and not necessarily
that
was the
sabab an-nuzool of that verse. At other times, they conveyed their

the sabab an-nuzool
own
uncertainty in
think this verse
came down
regarding...').
in narrating
There arc two primary ways or wordings thai the Companions used
such incidents.
The
clear
first
manner of phrasing
that
is
(bund
in
the statement of the
Companions
(Sfe)
and unequivocal concerning the sabab an-nuzool of the verse; lor example, the statement: 'The reason this verse was revealed was...,' or. 'The Prophet
is
was asked concerning such-and-such, and

is
so Allaah revealed...' If the sabab anis
nuzool
it.
narrated in such a manner, then there
no doubt or ambiguity
in accepting
The second
for
act.'
type ol phrasing, however,
is
not explicit
and unequivocal
in nature;
example the statement, 'This verse was revealed concerning such-and-such an

Scholars have differed with regards to the acceptance of this type of report as
is
sabab an-nuzool. This
because
this type ol
\\\i:
statement does not necessarily imply that

It
the particular act mentioned was
sabab an-nuzool of the verse.

it
could imply that
the ruling ol the verse applies to that case, or
could also imply that the act was the
sabab an-nuzool. In other words, due to the ambiguity in the wording of the state-
ment,
In
to
;\
it
does not give certain knowledge, and can be interpreted either way.
such a case,
Imaam al-Bukhaaree
(d.
(d.
256 A.H.) took these reports as equivalent
hadev/b of the Prophet (Sg). and accepted them as sabab an-nuzool.

261 A.H.),
On
the other
hand, Imaam Muslim
Ahmad
ibn
Hambal
(d.
204 A.H.) and az-
Zarkashee only accepted such reports to mean that the ruling of the verse applied to
that situation, but the situation
It is
was not
the sabab an-nuzool of the verse.'"
possible that there exists

ol a particular verse.
more than one narration concerning the sabab anwill be discussed in greater detail in the
in this section
(i.e.,
is
nuzool
This occurrence
is
next section. the reports

ing),
The
point that
wished
to
be understood
that,
il
one
ol
is
narrated in an unequivocal, clear

report
is
manner
the fust type of phrasis
and the other
not
(i.e.,
the second type ol phrasing), ihen the former
taken to be the sabab an-nuzool

ing of the verse.
ol
the verse,
and the
latter as
coming under the mean-
Perhaps an example will better

verse:
clarify this point.
The particular example
is
the
At & '^3j>. ij>S jJ Oj>- ^JL-J

'lour wives are a
tions with
tilth lor
you. so go into your
tilth (i.e.,
have sexual
rela-
them) as and when you wish... |2:22?|
l')S
Uh.ml.ut.
p.t.H.
The Causes
The verse has two narrations concerning
"I'his verse
oilier
its
ol
Revelation
Asbaab an-.\'uzool
sabub an-nuzool. Ibn

(i.e.,
Umar
1
narrated,
""
was revealed concerning anal intercourse

verse
to prohibit it)." in
On
the
hand, there exists another narration from [aabir ibn 'Abdillaah
which he
stateil that this
was revealed
in
response to a question from the Ansaar.

if
The
Jews of Madeenah used to claim that

the back'"' then the child
a person had intercourse with his wife from

a deficiency.
would be born with

1
When
the Ansaar asked the
Prophet (^>) about
this superstition,
'"1
Allaah revealed this verse, instructing them that
such intercourse was allowed.

In this example,
it
is
seen that there are two narrations for the sabub an-nuzool
ol
the verse. The narration of Ibn

that the verse
(in
'Umar
is
of the second type of wording.
It
could imply
was revealed
it
in
response to the question, "Is anal intercourse allowed?"

it
which case
wotdd be
ihv subub an-nuzool ot the verse), or
could imply that
(In-
verse prohibits anal intercourse (in
which case
this is
its
one
ot the points that
can be
derived Irom the verse, and has no relation to

[aabir,
a
sabub an-nuzool).
The
in
report of
however,
is
explicit in
its
wording,
in thai the verse
was revealed
response to
particular question Irom the Ansaar.
Faced with these two narrations, both of which are narrated

explicit
in
al-Bukhaaree, the
was revealed in response to the question ol the Ansaar. The narration ot Ibn 'Umar shows that this verse also prohibits anal intercourse, and therefore he said. 'This verse was revealed concerning anal interone takes precedence,
i.e.,
the verse
course.'
in.
Multiple Asbaab an-Nuzool for

There are many instances where there
One Verse
more than one narration concerning
such example concerning verse 2:22^
exisls
the sabub an-nuzool ol a particular verse.
One
has just been mentioned.
When
1)
It
there exist multiple narrations concerning asbaab an-nuzool for a single

1
verse, the following guidelines are used:
""
one of the narrations
is
weak, and the other
is
authentic, then the
weak one
is
rejected
and the authentic one accepted.
For example, there are two reports concerning the subub an-nuzool iorsoorah 93,
>Jfi &j&%^}&^ \\$

I
5 tf^
Your Lord has neither
(s^g)
a die Forenoon!
And
by the Night
when
it is
Still!
Forsaken you nor Hated you![S:l-3|
Al-Bukhaaree and Muslim narrate

spiration tor a tew days, so
that
once the Prophet

ot the
did not receive in-
one
ot the
women
Quraysh
ridiculed him. saying.
1%
Reported
in
al-Bukhaarcc.
it
197 In other words,
he had normal intercourse with
Ins wife
with her back towards him.
198 Reported in al-Bukhaaree. 199

>i:
Ubaydaat, p.70-73, QaQaan 87-91.
112
An
"()
Muhammad,
think your Satan has
left
you." Allaah then revealed these verses in
response to her.
that the Prophet
On
the other hand, there exists a narration in at-Tabaraanee, staling
( jfcg)
did not receive inspiration for a few days, so he started worrying

of the
about
this.
This caused the servant
Prophet
($^5) to
clean the house, and she

it.
discovered a dead
puppy under the bed.

is
When
it
she removed
this soonih
was
re-
vealed. Since this narration

2)
If
weak,-'""
it is
rejected as sabab an-nuzool.

is
both narrations are authentic, then

for preferring
if
investigated to see
it
there are any
grounds
one narration over the other.

is
For example,
nuzool
other
above.
(i.e.,
one
of
them
narrated in a clear
manner
as being the sabab an-
the
first
type of phrasing
mentioned
is
in the previous section),
whereas the
is
not,
then the former narration
accepted, as with the story of the Ansaar
Another reason
tions
is
that
one narration
is
preferred over another
is
if
one
of the narra-
reported by a
at the
Companion who witnessed

is
the sabab an-nuzool of the verse

is
and
was present
time of the revelation, anil another that

accepted.
based on second-hand
information. In this case, the eyewitness report
The
verse.
4V"^ 'bt A^J* &$ îj^J
"hcv ask you concerning the Spirit. Say: 'The Spirit
is
from the
command
(or knowledge) ol
my
its
I.ord...'|17:85]
has two reports concerning
sabab an-nuzool.
The first one is reported by Ibn Mas'ood,
who
was walking with the Prophet (Sg) in Madeenah, and he was leaning on a stick. We passed by a group of Jews, who whispered to one another, 'Why ilo you not ask him something (to try to outwit him): *Thcn they asked. 'Tell us about the Spirit.'
said, "I
:
saw the Prophet
(5g) stand for a while, raising his head, so

(S||)
knew he was being
inspired.
When
the inspiration finished, he
read.
4*
' *tf \-"
'
^<i\'
They ask you concerning the Spirit. Say: The Spirit

(or
is
from the
command
knowledge)
ol
my
Lord,' and ol knowledge, you have only been given
little"
|17:S5|.-""
The second
to baffle
report
is
from Ibn Abbaas,

a to ask
who
said that the polytheists of
Makkah
order
asked the Jews to give them
question that they could ask the Prophet
(3|g), in
him. The lews told (hem
about the
Spirit,
and when they
did, Allaah
revealed these verses. In this report,

(icgl.
it is
the Quraysh
who
are asking the Prophet
and not the
Jews.'"-'
200 There
2(i|
is
an
unknown
narrator in
its
chain. See Ibn Hajr's
comments
in luilh
(v.
8. p.
671
).
Reported in al-Bukhaarec.
Virr.ittil in at-Tirmiilhcc.
202
"
The Causes of Revelation Asbaab

-
an-Niizoul
13
Faced with these two reports, precedence
is
given to the
first
one, since Ibn Mas'ood
was present
})
Ii
at the
time of revelation, whereas Ibn 'Abbaas was not.
both reports are equivalent in authenticity, and there does not exist any means
ol giving preference to
in
any one
ot
them, then
this implies the verse
was revealed
response to both
(d.
ol
the incidents.
is
Ibn Hajr
852 A.H.) said, "There

-""
nothing
to prevent there
being more than
one cause
ol revelation."
is
This stance
taken
when
it is
possible that these incidents occurred during the
same time frame. An example ol this is the 'Verse o\ li'aan' (24:4), which deals with the case of a husband who accuses his wife of adultery without the necessary lour
witnesses.
AI-Bukhaarce narrates
Prophet
(syg) said,
that Hilaal ibn
Umayyah
accused his wife of adultery.
The
1
"O Umayyah!
Either bring your proof (the four witnesses), or else
we will have to punish you (for slander by whipping you with eighty lashes)!"" Umayyah responded. "() Messenger of Allaah (i^g)! A man sees his wile with another man; does he need to go and seek other witnesses!" But the Prophet (-^g) repeated what he had said. Umayyah responded, "I swear by Him who has sent you! I am
truthful,
and Allaah
will reveal to
you (concerning
my
innocence)
to free
me
of the
punishment!"
["hereafter, fibred
came down with
the following verses,
if*.
S" *
Si'S '\*t\tf
'">'> "{>'"
As
tor those
who
accuse their wives, but have no witnesses except themtestify
selves,
then
let
them
four limes, swearing by Allaah that they are
indeed truthful...* [24:6]
However, another narration

with another man, and he
Allaah
(-^g)!
in
al-Bukhaaree
states that
'Uwaymir saw
"(
)
his wife
came
to the
Prophet (^) and asked him,
Messenger of
A man
sees his wife with another
man, should he
kill
him. and then

($g) responded,
himself be killed (for murder), or what should he do?"

"Allaah has revealed verses concerning you
verses of li'aan.
The Prophet
and your spouse."
He
then recited the
Faced with these two authentic reports,

occurred in a similar time frame.
to 4)
,
it
is
concluded that both of these incidents

in
and the verses of li'aan were revealed
response
both of these cases.

If
both reports arc equally authentic and the time frames are
known
to be far
apart, then this implies that the verse
was
revealed
more than once.
203
A leeway,
|>.
15,
204
Up to this
However,
lime, the only verves governing accusations Stated thai an accuser hail to hrinj; tour wit-
nesses lo prove his accusation, or else he

2(lT
il
would he u hipped
i>l
I
lor slander.
seems apparent
that the incident
Iil.i.il
occurred slightly he tore T'waymir's, since

his question.
u hen 'Uwaymir came to the Prophet (Sg), the Prophet (SSI could immediately respond to
14
An
Introduction to the Sciences of"the Qur'aan
In other words, if there exists
which
it is
are authentic,
and none
all of
of
more than one report ai asbaab an-nuzool, all of which can be given preference over the others, and
all
inconceivable that
these incidents occurred simultaneously, then this imof these occasions.

its
plies that the verse

is
was revealed on
is
As az-Zarkashce
stated, "It
possible that a verse

it...
revealed twice, to signify

all
importance, and to remind peo-
ple of
And
is
the
wisdom behind
it is
of this
(meaning the multiple revelation of a

that
single verse),
that
possible that a certain incident or question should be the
cause of the revelation
ol a verse,
but a verse has already been revealed before
it
gives the ruling concerning that incident. Therefore, the the Prophet ($g), so that the people can be
same
verse
to
is
re-revealed to
that the
reminded of it, and

1
show them
verse also contains the ruling of that incident."'
"'
An example
of this type of plural revelation
is
of the verse,
It
is
not proper lor the Prophet
and those who
believe lo ask forgiveness lor
the polytheists anil pagans...* [9:] 13|
There are three reports concerning the revelation

authentic. In addition,
it
of this verse, all of
which are equally

to
is
not possible for

is
all
of these incidents
have occurred
simultaneously.
The
first
report
that of at-Tirmidhcc.
who
reports from 'Alee ibn
Abee Taalib
pagans.
that a person asked forgiveness for his parents, even
though they died

were revealed.
as
When
next
second report
(Jg) sal
The who narrates from Ibn Mas'ood that once the Prophet to a grave, and started crying. Then he (3g) said, "'This grave is the grave
the Prophet {%&)
was informed
of this, these verses
is
from al-Haakim
of
my
mother.
asked Allaah's permission to pray
for her,
but
He
forbade me."
He
($) then read the above verse.
And
lastly.
al-Bukhaaree narrates that when Aboo
Taalib
was on
his
death bed, the Prophet

Jahl taunted
Muslim. However. Aboo

turn
($ig) tried to convince him to become a him, saying, "() Aboo Taalib, are you going to
away from the religion of (your father) 'Abdul Muttalib?" Therefore Aboo Taalib died upon the religion of his father. The Prophet (i^g) said, "I will continue to seek
forgiveness for you as long as
I
am
not prohibited from doing so." At
this.
Allaah
revealed the above verse.
Faced with these three authentic narrations,

three separate times,
It
it is
concluded that
it
was revealed
on each of these occasions.

ol
should be mentioned that some scholars deny that any verse
the Qur'aan was
revealed
more than once. They claim

again.'"'
that
once a verse was revealed, there was no
need to reveal the verse
Therefore,
nuzool such as these, they will

since this
is
try to find
story, ol
when it comes to reports on asbaab anwhich of these reports is the strongest (so, for
do hold the
to the
above
they will prefer the narration in al-Bukhaaree,

hadecth). However, most scholars
the most authentic
book
206 az-Zarkashec, v.
p. 29,31. p. 91.
207 For example, see Qattaan's opinion, in his Mabauhilh
Tlic
Causes of Revelation
Asbaab an-Ntizonl
1^
view that
it
is
possible that certain verses

is
were revealed on more than one occasion,

verses.'""
saying that this
an indication of the importance of such
iv.
Multiple Verses for

It is
One Sabab an-Nuzool

revealed in response to one occasion
the cause of revelation lor a
also possible that a
number ot verses were
or question, thus
different verses.
making one.sabab an-nuzool
number of
For example,
Umm
I
Salamah. one
ol
the wives ol the Prophet (S5). asked,
"O
Messenger of Allaah!
see that Allaah always
mentions
men
(in the
Qur'aan), but not
women!"
In response to her
comment. Allaah revealed
three verses:
firstly,
the verse.
**
ij^2&\ ^j-^r^
tWiJ ^X
ol
Do
there
not wish for that which Allaah has
made some
|4:32|
you
to excel over
others. For
is
men
there
for
is
reward torwh.it they have earned,
.mil lor
women
rewanl
what they have earned..."
secondly, the verse.
,:
:*! ./-v
:*({-
/i *>K"
y.
>
i
'tf\
Verily,
the believing
men
anil
women, ami
the
Muslim men and women,

lor
and the obedient men and women... Allaah has prepared

ness and a great reward" [33:35]
them
lorgive-
and
lastly,
the verse,
Ja*>J* {&**> i^'j'Jj tff^- J*r*

Never will
I
S^ -^ ^ 4
allow to he
lost
the
work of any
ol
you. he he male or female,
ion arc (members),
one
ot
another* |3:l^|
2ox
cl.
az-Zarkashec,
v. I.
pps.
I' 1 - *!.
where
lie lias
whole
section devoted
i<>
such examples.
16
An Immiluction
to
he Sciences of the Qur'aan
There are
.1
number oi
different narrations in
which
Umm
Salamah asked the Mes-
senger ofAllaah (sg) this question, and each narration gives one of these verses. Therefore,
ii is
concluded that
all oi
these verses were revealed because oi this anesahab an-
"'
nuzool,
v.
A Person as
was a source
stated,
Sabab an-Nuzool
to record
The ( Companions used

this
which verses were revealed concerning them,

Qur'aan were revealed concerning me
as
of
honour and
distinction lor them. For example, Sa'ad ion Alice

(or he-
Waqqaas
"Four verses
first
ol the
cause of me). (The drink until

I
one was due
to the fact that)

($&;).
my mother promised
not to eat or
leave the Prophet
Muhammad
Therefore, Allaah revealed,
But ifthey (your parents}

ners "I
try to force
you
to join in
worship with
Me
parttreat
which you have no knowledge, then do not obey them, but

world with kindncss...|31:15]
them
in this
The second verse was revealed concerning the booiy we had captured
in war.
it
There
to
was
sword
that
really liked, so
asked the Messenger
ol
Allaah (^g) to give
me.
Allaah revealed.
-They ask you concerning
tin spoils ol war...[8:l
'The third verse was revealed w hen the Prophet
(3^g) visited
me w hen was
1 I
sick.
asked him,
it?'
'()
Prophet
(jgg)!
I
wish to distribute
'A
my
'
wealth, should
give
away
this,
hall ol
He
answered, 'No!'
then asked.
ol a third
third
le
did not respond to
so from
then onwards (a bequest)

1
was allowed. "'And the lourth one occurred when

ol
was drinking wine with
a
I
group
went
the Ansaar.
One
ol
them
hit
me on my
nose
(because he was drunk), so
to the
Prophet
(5^,) (to
complain), ami then Allaah
revealed the verse prohibiting wine." "
'Umar
ol in
ibn al-Khattaab also reported a
number
(i.e.,
of verses that
came down because
him.
le slated, "1
agreed with
my
Lord
I
my judgement
So Allaah
agreed with
only
my
Lord's)
to take
three matters: ('The lust
was
thai)
asked the Prophet
($gg), 'II
we were
the 'Station of
Ihraahcem vl
as a place of prayer?!'
revealed.
21
W The revelation oi
is
Ik
first
versi
hi
response to I'm
the third by
m
.il
Salamah's question
is
narrated bj
|>.
ai
Tirmidhec,
the Second verse
n.irr.ited
by
Ahmad, and
Haakmi. See OaUaan,
'2.
2 111 Sa'ad was probably refcrringw 2:180, 'It is writ ten for you
.1
when one ofyou approaches death
to leave
will tor Ins parents
and
v. I.
kin..."
211
az-Zarkashcc,
is
p. is.
212 This
the stone that Ihralieiin stood

<
on while he was building
llu
it
Ka'abah.
It
used to he right
ill
front ol the Ka'abah, but during the

tion, a
laliphate oi
"Umar
ibn al-KhaJjaab.
was moved
to its present loca-
lew metres in Iron! ol the door of die Ka'abah.
The Causes
of Revelation
Asbaab an-Nuzool
17
And
take the Station

I
oflbraheem
as a place
),
ofprayer* |2:125|
(The second was when)
tolil
the Prophet
(,
'Verily,
both pious and impious

order them to seclude
people enter (your house and see) your

themselves?' So Allaah revealed,
women. Why don't you
0
(Thirdly,)
you
who
believe! Enter not the Prophet's (sgg) bouses...[33:53]
Allaah willed, the Prophet
once the Prophet's (^) wives complained to him, so I told them, 'If (-^g) could divorce all of you and replace you with better
women.'"'"
In fact,
sometimes the Prophet

not
Muhammad
(i^g)
was himsell
revealed,
the sabcib an-mizool

(^g)
of a verse. For example, al-Bukhaarec reports that once the Prophet
asked
Jibrccl,
"Why do you
visit
us
more often?" Allaah then
And we
(the angels)
do not descend except by the
command of your
Lord..... 1 19:64
In this case, the Prophet's (jgg) question
was
ihc sabab an-nuzool of the verse,
vi.
The
Rulings from these Verses

of a verse
is
If the sabab an-nuzool

ticular case for
known, should the

it
verse only apply to the parall
which
it
was revealed, or should

is
be extended to
cases that the
wording implies?
in
In other words,
is it
the ruling restricted to the specific circumstances
which
it
was
revealed, or
applied according to the generality of the wording of
the verse?
To quote an example,
the oft-quoted verse.
<.And whatever the Messenger gives you, take
it,
and whatever he
forbids
you, abstain from
it...|59:7|
was revealed concerning

to the spoils of war, or
the booty of war. Is this verse then understood to apply only

it
does
apply to everything the Prophet
(Jig)
commanded
or
forbade, since the
wording
of the verse implies this?
The
majority of scholars hold the view that the rulings from such verses are ap-
plied to every case that the
wording
of the verse covers. In other words, the ruling
is
213 Reported by al-Bukliaarec.
The
verse that
'Umar
is
referring to
is
66:S, it
may he
that
il
he divorced
you, his Lord will give him, instead ot you, wives better than you...'
1H
An
noi restricted to the sabab an-nuzool, but rather to every case that
wording
of
oi the verse. In tact,
eration for a
its
comes under the maxims in //</// is, "The considruling comes from the generality of the wording, and not the specificity
one
ol
the popular legal
circumstance
ol revelation."
So, for example, the verses ol li'aan - despite the fact that they were revealed lor
particular persons (the Prophet
(j^g)
even said. "Allaah has revealed verses concerning

are applied to every
is
you and your spouse,"
to
'Uwaymir) -
husband who accuses

it
his
wile ol adultery without bringing any witnesses. This

restrict the
because
is
not possible to
ruling to the circumstances ol

all
its
revelation, lor the
Qur'aan was revealed

not just for the
as a
guidance for
the nations until the
Day of Judgement, and
Companions.
However, there are
apply to the Muslims
a very small
number of verses
this
is
that are specifically
meant
to
apply only for the sabab an-nuzool for which they were revealed. These verses cannot
in
general.
When
to
the case, an inspection into the asbaab

these verses shoidd be applied in
an-nuzool enables the researcher
know whether
(i.e..
general, or whether they are an exception. For example, the verses ol li'aan were re-
vealed concerning a certain circumstance
that a
husband accuses
It
his wife
of
adultery without bringing forth the necessary witnesses).
makes sense
to
apply this
ruling to every similar case. However, the verses that came down to clear 'Aa'ishah of N the (alse charges that were impugned on her arc obviously meant only lor her. and not lor the Muslims in general.
This practice
(ol
taking the ruling from the generality
the specificity ol the sabab)
ol the verse and not from was the one practised by the Companions and those who jurists.
followed them, and by the majority of the

ing die verse only to
its
The
other opinion
that ol applyis
sabab an-nuzool - was held by a small group of jurists, and
definitely the rejected view.
According to these
jurists, in
order to extend the ruling of
the verse
beyond the sabab an-nuzool, analogy
Ujiyaas)
must be resorted
to, as
the
verse cannot be taken to apply to a later case.
Therefore, going back to the
initial
example of the
verse,
"And whatever the Mesto the
senger gives you, take
it...,"
even though the verses were revealed with regards
booty of war, since the wording of the verse implies every
command
anil prohibition
from the Prophet This
(S^g), this
verse
is
applied based on the generality of the wording.
fact is also
proven by the Companions,

in
who
used
this verse as
evidence for
obeying the Prophet (^,)

war. For example, a
that
commands and
prohibitions not related to the spoils of
you curse
woman came to 'Abdullaah ibn Mas'ood, anil said. "I have those ladies who tattoo themselves or tattoo others, and those
ami those
ladies
heard
ladies
who
get their facial hair removed,
who
create gaps between their
teeth (to look
more
beautiful), thereby
changing the creation of Allaah!"
He answered.
214
'
Aa'ishah was accused
liy
some
hypocrites ol
com miltim; adultery, .mil

ami promised
this accusation spread

first
amongst
the people of
Madccnah.
In response to this false charge, Allaah revealed the

ol this accusation,
twenty utscs of Soonl/l
au-Noor. which cleared 'Aa'ishah
the culprits a severe punishment.
Tin-
Cm uses
of Revelation
\sbaab an- Ntizool
119
"Anil
why should
and
not curse them,
when
the Prophet
(jyg)
has cursed them, and they
arc cursed
to cover,
it.
by Allaah's Book.-" She
replied, "I have read the
whole Qur'aan from cover
yet did not find this (curse)!"

it.
He answered,
"Indeed, had you really read
you would have found
Did you not read the statement of Allaah,
And whatever the Messenger commands you. take

hibits
it,
and whatever he pro-
you from, abstain from
iir" |59:7|
In this case, "Abdullaah ibn

its
Mas'ood used the verse according

to
to the generality
of
meaning
(that the
Qur'aan commands the Muslims

limit
it
obey the Prophet
(<yg) in all
matters),
and did not
to
its
sabab an-nuzool.
it
In
fact, in
an even more
explicit report,
is
was the Prophet (HD himsell who showed
that the ruling
from a verse
to be taken
a
from the generality of the wording, and not
the specific circumstances.
Once,
senger of Allaah (^g)! with
have
man came to the Prophet (-jyg) and said, "O Meskissed a woman that was unlawful for me to kiss, so do
me as you please!" 'Umar chilled him, "Allaah hid your sin, if only you had done the same!" The Prophet (Sgz) remained silent, and did not respond to the man. Alter a while, the man left the gathering. The Prophet (j^g) ordered that he be called, and
when he came,
the Prophet
(>gg) recited a
verse that
had
just
been revealed
to
him:
_ji.
"Verily,
good deeds remove

(j^g)
evil deeils
1:1
H|
In other
words, the Prophet

in
good deeds
Allaah
order for
him
to
be forgiven.
commanded him to follow up this evil dead with The man askeil him. "O Messenger of
(5)! Is this
''
verse only for

this
me?"
to
He
(jfe)
responded, "No, rather
it
is
for
all
of
mankind." 21 Even though

cation ol the verse
person was the sabab an-nuzool of the verse, the appli-
was not limited
him.
vii.
The
To
Benefits ol
Knowing Asbaab an-Nuzool

knowledge are
as follows:
Some
1)
of the benefits ol this
arrive at a
proper understanding of the verse, and remove any misinterpreta-
tions or
doubts concerning the verse's meaning.

is
This by
far
the primary purpose of the

(d.
knowledge
said, "It
is
ol
asbaab an-nuzool. Con-
cerning this topic, al-Waahidee

pret a verse
487 A.H.)
its
impossible to properly inter-
without reflecting over

72 s A.I
I.)
sabab an-nuzool." Shaykh al-Islaam Ibn

ol
Taymiyyah
(d.
said,
"The knowledge
its
asbaab an-nuzool .mis
in
under-
standing the verse, for knowledge ol

application." Ibn
cause
of revelation
produces knowledge of its

is
Daqceq
al-'Ecd
(d.
702 A.H.) stated, "Knowing asbaab an-nuzool
21t Narrated bv al-Hukhaarec,
120
An
Introduction to the Sciences of tlie
Quraan
ol the
powerful tool
that
in
understanding the meaning

is
Quraan."
-So
important
is
thi
1
knowledge
one who
deprived
ol
it
is
prohibited from interpreting the Qur'aan.'
Some examples
'Urwah
will help illustrate the
importance of this
topic.
ibn az-Zubayr read the following verse.
Verily,
it is
(the
mountains
ol) Safa
and Marwa
are from the signs ol Allaali!
So
not a sin on one
who performs Hajj or
'L'mruh to the
House
(ol
Allaah)
to pass
between them[2:158]
The walking between

yet
"Urwah could not

"...
Marwa is an integral aspect of Hajj and 'Umrah, understand how these verses implied this obligation, since the
Sala and
sin...
verse says,
it is
not a
to pass
between them.' From the apparent meaning

is it
of
the verse, there

ligator).
is
no
sin if one
walks between Safa and Marwa, but neither
ob-
He
went
to his aunt, 'Aa'ishah.
then explained that this verse was revealed to clear up

had. In the days before Islaam. there
and asked her concerning these verses. She some doubts that the Muslims two idols, one on Sala and the other used to be
on Marwa, and the pagans

sake
ol
ol
these idols.
When
the
Makkah used to walk between Sala and Marwa lor the Muslims conquered Makkah, they destroyed these idols,
to
but were concerned about this 'pagan' ritual that used to be performed between Sala
and Marwa. Therefore, Allaah revealed
them
that there
was no
sin
on them
for
walking between these mountains. The verse
clarified that the
walk between Safa

ol
and Marwa was an Islaamic

pagans
of old.
practice
and
hail
nothing to do with the practice
the
was not revealed to explain the legal status ol the act of walking between Sala and Marwa. but rather to remove any doubts that the Muslims had with regards to its relationship with the
the verse shows that the verse
The sabab an-nuzool ol
pagan custom
ol old.
After 'Aa'ishah explained the sabab an-nuzool oi this verse,

its
'Urwah
was able
to
understand
is
meaning. 217
Another example
of the following verse,
4l)i Aa-j
lis \jly lHil9
^-ri^j3j^^
faces
Anil to Allaah belongs the Hast

(in prayer),
and West! So wherever you turn your

|2:l 1^|
you
will find the
Face of Allaah"
This verse might lead

to lace the
person to believe that
it
is
not a requirement of the prayer

this to be
Ka'bah. However, the sabab an-nuzool of the verse shows

a
an
incorrect
meaning; the verse was revealed concerning

direction the
group
verse
ol
Muslims who did

revealed, imply-
not
know which
Ka'bah was, so they prayed
in different directions. After
they reported what they had done to the Prophet
(^S). this
was
216 Quotes taken from Ubaydaat,
p.
62 and as-Suyooiee, Labaab an-Nuaool, p.
5.
217 Narrated by al-Hukha.ircc- and Muslim.
The Ca uses
ing that in circumstances where
1
of Revelation
Asbaab an-Nuzool
it is
not possible to ascertain the c/ib/ab, Allaali will
still
accept the prayer.-" According to other reports, this verse was revealed concern-
ing the voluntary prayer of the traveller,
which may be prayed

"
in
any direction. Ihn
'Ulnar said. "This verse was revealed concerning the traveller on his mount. Wherever he laces (his prayer
is
acceptable)."'
In either case, the asbaab an-nuzool clarifies

ol the verse
the misconception that the apparent

Yet
meaning
might cause.
another example
is
concerning the verse,
There
is
no
sin
on those who believe ami
ilo
righteous deeds concerning
what they eat,
if they tear Allaah, and believe, and do righteous deeds|S:93|
The apparent meaning of this

interpret that a pious person
verse caused
ihn Madhoon,'"" to believe that drinking
one of the Companions, Qudaamah wine was allowed. He used this verse to and would not
ol this
be-
was allowed
to eat or drink anything,
held accountable for his diet.
However, had the sabab an-nuzool

to this conclusion.
verse been
known
to
him, he would not have come
response to a question by
and died before

for
This verse was revealed in some Muslims concerning those people who had fought the drinking of alcohol was prohibited; would Allaah punish them
drinking alcohol, or accept their martyrdom? This verse was then revealed, an-
swering them that Allaah would not hold them accountable for what they had eaten
or drank in the past, since these actions
cants.
It
had occurred before the prohibition
of intoxi-
can be seen from these three example that without the asbaab an-nuzool,
difficult,
if
it
would
be very
2)
not impossible, to fully understand these verses.

the circumstances in
in
To understand
which
a verse
was
revealed.
il
There are many verses

the sabab an-nuzool
the
Quraan which would be
impossible to understand
first
were not known. were revealed

It
An example are
the
twenty verses
ol
Soora/i
al-Noor.
These
verses
to clear 'Aa'ishah of the false charges that
were
it
used to disparage her honour.
the sabab an-nuzool of these verses

verses
was unknown,
would be impossible
to
understand what the
were referring
to.
218 alAVaahidee,
p. 30.
v. I,
219 az-Zarqaancc, 220 Almost

all
p.
10.
authors quote the
name
is
ol
Qudaamah
ihn
Madhoon 's
brother,
T'thmaan
(v. 1,
ihn
Madhoon.
when
the) refer to this incident.
This
because az-Zarkashcc, in his al-liurhaan
p. 28), incorrectly as-
mentions 'Ulhmaan as the Companion
who
held this opinion, and almost

a
all later
authors (including
Suyootce) followed him in this error. However,

racy of this.
cursory look
at
any hook
ol history
w ill show the inaccuas-
'Ulhmaan
that
ibn
Madhoon
died after the Battle of Badr, in 2 A.H. (cf al-lsaabah ft Tamyiz

I.
Sahaabah,
clearly
5469), whereas his brother

it
mentions
Qudaamah ibn Madhoon died in the year Mt A.I In fact, Ibn Hajr was Qudaamah who held this Opinion, and 'Umar ibn al-Khattaab had him flogged
ol
during his Caliphate lor drinking wine, and informed him

al-lsaabah,
the error of his interpretation of the verse (if
7103, and
Abu Shahbah,
p. 138).
122
An
Likewise,
it
is
necessary to
know
the sabab an-nuzool of the verse,

'> ->
<>
\4^&^&-^<jpdjm**Jb
Verily
Allaah has heard the

[SS:
I ]
woman who
lias
come
to
you complaining ahout
her husband,*
in 3)
order to understand
its
meaning.
To apply
the verses in a proper manner.

verses that were revealed concerning particular, exceptional cases.
There are certain
A know
ledge of the asbaab an-nuzool enables the researcher to
know when
the verses
are applied in general,
and when they are
specific to the case lor
which they were
revealed. In the previous
verses are in reference to
example of the verses in Soorali al-Noor, it is obvious these 'Aa'ishah and her accusers only, the verse reads.
hh%lJ2\J\J^^p\
\'crily
those
who
accuse chaste women... arc cursed in this
lilt-
and the
Hereafter...[24:23]
This verse did not allow any repentance for those
who
accused 'Aa'ishah; however,

1
repentance
is still
accepted from those

it
asbaab an-nuzool,
is
possible to
who accuse other women." By knowing know when to apply the verses according to
to
the the
generality of the wording,

for.
and when
apply
it
specifically to the case
it
was revealed
4)
To know
the person
who
caused the revelation
of the verse. this is
When a Companion was the cause of revelation,

other hand,
if
an honour
is
for
him.
On
the
the cause of revelation
was a
disbeliever, this
a further disgrace for
him. For example, the verses instructing believing

revealed after
so.
women
to
cover themselves was

instruct
'Umar
ibn al-Khattaab asked the Prophet

for
(#j;) to
them
of
to
do
This
is
an honour
'Umar, since the revelation supported the opinion
'Umar.
On
the other hand, the verses that were revealed concerning
Aboo Lahab,
O V^J sA <4^ ^
1
Pcrish the two hands of Aboo Lahab,
and may he perish
loo!-
1:1
are a further humiliation tor him.
The knowledge of asbaab an-nuzool also prevents the application of the verse to the wrong persons. For example, when Mu'aawiyah wanted to nominate his son Yazeed for the position of the next caliph, he instructed all of the governors to make this announcement. The governor ol Madeenah, Marwaan, called the people and asked them to give allegiance to Yazecd, and he said, "This is the custom of Aboo Hakr and
221
Qattaan, p. 80.
The Causes
<>I
Revelation
Aslnnib nn-Nuzool 123
'Umar." 'Abd ar-Rahmaan ibn Abee Bakr said. "Nay, rather the custom
Heraclius!"
his sister
ol
Caesar and
Marwaan tried to capture 'Abd ar-Rahmaan, but he entered the house of Aa'ishah. Marwaan then said, "I swear by Allaah, he is the one this verse is
referring to.
'Bui
he
who
says to his parent,
Woe
Day
to you! ol
Do
you hold on
in the
promise
thai
shall
be raised up (on the
Judgement),
when
the generations
before
me have perished.... these are nothing but talcs ol

"I
the ancient!'*" [46: 1 7]

if
To
tell
this,
'Aa'ishah replied.
swear by Allaah, he
is
not the one;
you wish
can
you the name ofthe person

ol
this verse is referring to."
Therefore, 'Aa'ishah's knowl-
edge
asbaab an-nuzool enabled her to prevent the application ol this verse to one
it
whom
did not refer
to.
222 az-Zarqaanee,
v.
I,
p.
(cf.
el-Isaabak, #5165),
CHAP T E
The Compilation of the

Qur'aan
The compilation
history, lor
ol
the Qur'aan
is
unique phenomenon
to
that
is
peculiar to Islaamic
no other
religious
book can claim
be anywhere near as authentic as the
Qur'aan.
the
The New Testament was authored

arc
over a century alter 'Eesaa's death, and
Old Testament's authors
shrouded in mystery, as are the authors of the Hindu

to
scriptures.
Only the Qur'aan can be claimed
have been preserved
in
its
original
form.
And how can

it
it
not be preserved,
when Allaah
has taken
it
upon Himself to guard
and protect
it?
For
He
says,
0^fc3$G&&fy
Vcrily.
a
We
have sent down

it
this
Remembrance
(the Qur'aan). anil
We
are ol
surety going to protect
(from tampering)" |15:9|

tearful ol forgetting
its
And when
the Prophet
(-ge)
was
verses. Allaah revealed,
*.
Do
lect
not
it
move your tongue with haste concerning

ability to recite it |75:17]
it!
For
it
is
for
Us
to
Col-
and give you the
Allaah describes the Qur'aan
as,
...an
honourable and respected Book. Falsehood cannot approach

of it or from behind
[41:41-42] this
it; it
it
from
in front
is
a revelation
from
One who
is
All-Wise,
Worthy of Praise*
This
is
one
of the
unique blessings that
ummah - and
is
the Prophet
(3^5)
- has
been favoured with over other nations.

Scripture
The Qur'aan
the only divinely-revealed

responsibility ofpre-
whose preservation has been promised by Allaah. The
223 Rhaleefith,p.9.
The Compilation
serving earlier Scriptures had been placed
of the Qur'aan
125
upon
its
recipients, without
any divine
aid.
Allaah mentions, concerning the earlier Scriptures,
_A_Y~i 4J.fr
\j>\^=!j
and the
4jjl
^5j^^Wa>clûl Uj jL>-*^ \j Oj^y tj

(judged according to their Scriptures), /or
I
...and the rahbis

to
priests
them was entrusted the protection of the Bool; of Allaah. and hey were witit...
nesses to
[5:44
Thus, the
earlier nations
were given the responsibility
ot protecting their scripol the
tures, in contrast to the

tor.
Qur'aan, whose protection was the responsibility
Crea-
An
unbiased researcher, whether he believes
in the
is
It
prophethood
is
of
Muhammad
Gil) or not,
must conclude
that the
Qur'aan that
present today
the
same Qur'aan
that the Prophet (i8g) taught to the
Companions.
therefore behoves
its
Muslims when
making such bold claims to investigate the manner in which it was preserved.
There
the history ol
compilation, and examine
are three distinct stages ol the compilation ol the Qur'aan.
The
ol
first is
the
preservation of the Qur'aan during the lifetime of the Prophet (5g); the second, de-
compilation
All that
ol the
Qur'aan byAboo Bakr; and the third, the compilation

is
'Uthmaan.
occurred after the compilation of 'Uthmaan
not related to
its
preservation,
and
will not be discussed in as
much
detail.
I.
During the Prophet's

The Prophet
(&,)
($g) Life
itsell
was
sent to an illiterate nation, as the Qur'aan
alludes
to:
]y *o\)
5sJJj s-~^ t+oAnJ Mr-y^ Sw* Mr*

(
He
is
the
one
Who
has sent amongst the illiterate ones a Messenger from

will recite to
amongst themselves, who
them His
signs,
and purify them,

this,
and teach them the Book, and the Wisdom: and before
deed
in manifest error |62:2|
they were in-
Not only was the nation

Prophet
($gz.)
that the Prophet (5g)
was sent
in the
to illiterate, but so
was
the
himself Allaah
commands mankind
>>
Qur'aan:
126
An
S.i\
(()
Muhammad
is
(55)):
'O Mankiiul!
Verily,
am
sent to
you
all.
as the
Messenger of Allaah,
earth.
to
Whom
belongs the dominion of the heavens and

in Allaah.
There
no god except He!' So believe

write...- |7:li8|
and
lis
Messenger.
who
can neither read nor
In another verse, Allaah describes the believers as.
Those
who
follow the unlettered prophet..." [7:I57|
The
fact that
the Prophet (#g) could neither read nor write was
meant
to
be one
oJ
the greatest prools that the Qur'aan
Himself.
literary
It
Muhammad
(gg)
was
illiterate,
was not from him, but rather from the Creator then Irom where did he bring lorth the
itself says:
masterpiece of the Qur'aan?
The Qur'aan
Neither did von
(( )
Muhammad)
read any hook before
it
(i.e..
the revela-
tion ol the Qur'aan). nor did
you write (any hook) with your
right
hand! In
l
that case, indeed, the followers of falsehood might have doubted"
|2 >:48|.
::
'
In other words,
il
the Prophet (i^)
had been
a writer, anil
one
to
whom
the people-
knew
(5^5)
to be an eloquent author, this

ol
might have given reason
doubt the Prophet's
claim
prophethood; but since the Prophet (^g) was
illiterate, anil
well-known
to be so, then such a doubt could not exist!
The
lact that
the Prophet
(sgg)
and the nation
that he
art ol
was sent
to
was
illiterate
does
not imply that the Arabs had no experience in the
composition and rhetoric.
On
the contrary, the Arabs of the Prophet's (Sg) time had a very strong oral tradition of
poetry,
ami the various

try to
tribes ol
Arabia used to compete with one another

fair ol
in
produc-
ing the most eloquent poems.
The annual
honour
is
of 'Ukaadh was the time when every

his
poet
would
compete
is
lor the
having
poem
posted on the door ol
the Ka'bah.
What
known, however,
that the
knowledge
ol
reading and writing
was minimal. It is said that, at the lime of the advent of Islaam, only seventeen peopleknew how to read and write in Makkah. Thus, the Arabs were forced to pass on
most
ol their history anil poetry orally,
and because of this, they became well known

literary situation ol the people that the
lor their strong

(^yg)
memories. This was the
Prophet
was
sent to.
224
li
should
Ik-
mentioned
to read
that
.i
small
numher
ol classical scholars believed thai
the Prophet (-)
eventually learnt
illiteracy
how
and
and
write.
They claimed
tor
I
that, alter the miracle
of the Qur'aan and his IjSI
was established, there was no need

to read write.
he Prophet (5)
to
remain
illiterate,
and
lluis
is
Allaah taughl
him how
However, the proots
tor llns are not explicit,
and
this
opinion
rejected by the
majority ol scholars. In addition, these 'prools' clearly contradict die <,)ur'a.m's description "I die I'rophci
(Si5)
as being illiterate, ami therefore cannot be accepted. See az-Zarqaancc,

ol ibis point.
1
v.
I.
pps. 564-367 lor an in-
depth discussion 22s Azaini,

p.
The Compilation
ot the
Quraan 127
facts in mind, it is doubtful that the Qur'aan was written down during Makkan period, meaning the first two or three years. However, due to the modest number ofsoorahs revealed, it would have been very easy to memorise this quantity. The prayer (siilaat) had already been made obligatory before the Prophet's n so the Companions would have had to memo(5lS) journey ofal-Israa tea al-Mi'raaj,
With these
the very early
''
rise
thcsoora/is in existence at the time to recite in their prayers.
The earliest
record that exists of the Qur'aan having been written
the sixth year of the
prophethood (seven years before the
hijrah),
down is during when 'Umar ibn al-
Khattaab accepted Islaam.

brought with him
The
story of 'Umar's conversion mentions that his sister
had a saheefah (parchment) that one ot the Companions. Khabaab ibn al-Arath, had
to leach
her family.
this
'
Khabaab would
secretly
come
to the
house of
he
'Umar's brother-in-law with
parchment, and teach them the Qur'aan. This parch-
ment had the

said,
first
few versesof Soorah Taa
Haa
written on
it.
After
'Umar
read
it.
"How
beautiful
and eloquent
is
this speech!""'
and
realised that the
Qur'aan
was a
revelation
from Allaah and accepted Islaam. This story indicates that the Qur'aan
to others
was being recorded and taught

(2^1)
even during the early stages

being persecuted.
of the Prophet's
mission,
when
the
Muslims were
still
The Prophet
($&,)
was
also very concerned about the preservation of the Qur'aan.

Jibrecl recited to
He
(^g) used to be fearful of forgetting the verses that

start
him, so he
used to
repeating the verses even before Jibrecl finished. Allaah then revealed, to
reassure him,
<^0>i^lH^^ ** Jl3 iLllLîj^

Movc not your tongue with
give you the ability to recite
haste, to recite
it.
It is
for
Us
to collect
it
and
it
|7S:16-1 7|
Also, the Prophet (^) used The Qur'aan mentions,
to
spend large portions of the night reciting the Qur'aan.
' <">
*&
'\'\.''\'\\' \i\\ y '
j -***c \-" ' A\'
Verily,
ol
your Lord knows that you stand

it,
(to pray) a little less
than two thirds

ol
it,
the night, or (sometimes) hall ol
or (sometimes) a third
anil so
do
226
his
is
the (curacy ol the Prophet
(sysp to
which Allaah look him
to Jerusalem,
and trom thence
lo
the Heavens. At this occasion. Allaah obligated the prayer live time a
clay.
Before
this,
the prayer had been

his (J^g)
twice a day.
and according
to the Strongest opinion,
had been obligated the second year of

p. 89.
prophethood. See Mubarakfoarec, Raheeq al-Matfiturn,
227 See Mubaraklooree,

point out that
it
p.
122-4 lor turther details

is
on
the conversion ol 'Umar. Although
some
scholars
thcwwiWol
this story
not authentic, in the details ol

is
thcwraA and
other aspects ol history,
is
not essential that each incident have a perfect isnaad. This
because no law or belief is based on these
stories.
128
An
Quraan
much of the Qur'aan
as easy
group of
(believers)
with
you....
so recite as
foryou...|7.?:2<)|
In later years,
when
larger portions of the
Qur'aan had been revealed, the Prophet
(^) used
(around
to recite, in
one
rul(uh. Soorah al-Baqarah, Aali-'Imraan.
and
an-N'isaa'
a sixth ot the
Qur'aan).
The concern
that the Prophet
the following narration:
(^) showed in teaching the Qur'aan is shown by 'Ubaadah ibn as-Saamit reported, "Whenever a person mi(-gg)
grated lo Madcenah. the Prophet

teach
would assign him

became
""
to
one of us so that wc could

lower our voices so as not
(5^g)
him
the Qur'aan. Eventually, the nnisjitl
so noisy because of all of this

to
recitation of the
to distort the
Qur'aan that the Prophet (^g) ordered us

(by mixing
all ol
meaning
that
these verses).
Therefore, the Prophet
would ensure
each new Muslim had
a teacher to teach
him
the Qur'aan.
Such was the concern of the Prophet (^g) in teaching the Qur'aan to the new Muslims that he would even send Companions to other cities to ensure that the Muslims in those cities could memorise the Qur'aan. Even before the hijruh, the Prophet (^5) sent two Companions, Ibn Umm Makioom and Mus'ab ibn 'Umayr. to teach
the
Muslims of Madcenah the Qur'aan. After the hijruh. the Prophet
(3^) sent
Mu'aadh
ibn fabal to the hijruh.""
Makkah
to teach the
Qur'aan
to those
who had
not been able to perform
The Companions
Qur'aan.
shared the Prophet's

recite
(Sgg)
concern
for the preservation of the
They would
for
and memorise
as
much of the Qur'aan

if
as possible.
Those
who were famous

Bakr,
having memorised most
not
all
of the Qur'aan were Aboo
'Umar ibn
al-Khattaab,
"Uthmaan
ibn 'Alfaan, 'Alee ibn
Abce Taalib. Hudhaylah

During the
inci-
ibn al-Yamaan, "Abdullaah ibn Mas'ood, 'Abdullaah ibn 'Amr. 'Abdullaah ibn 'Abbaas,
L'bay ibn Ka'ab.
Mu'aadh
ibn fabal.
Zayd
ibn Thaabil. and others.
dent
ol Bi'r
\
Mu'oonulr'" alone, which occurred in the fourth year after the hijruh.
seventy reciters (memori/.ers) of the Qur'aan were killed, and a similar

killed in the Battle of
Yamaamah
if
(12 A.H.). This

all
shows
that
many
ol
the
number were Compan-
ions had
memorised most,
not
of the Qur'aan.
that
There are some narrations, however,

of
seem
to
imply that only
a certain
number
people memorised the Qur'aan during the Prophet's (^g) lifetime. For example, a
Anas ibn Maalik as saying that only four people memorised the Qur'aan before the Prophet's (ê) death: Ubay ibn Ka'ab, Mu'aadh ibn fabal, Zayd ibn Thaabil and Aboo Zayd (his name was Qays ibn as-Sakan). Annarration in al-Bukhaaree mentions
other narration, also in al-Bukhaaree, states that the Prophet (^J) said, "Learn the
Qur'aan from four people: 'Abdullaah ibn Mas'ood, Saalim, Mu'aadh ibn
fabal,
and
Ubay
ibn Ka'ab."
228 Uhay<laat.p.l20.
229 Muharakloorcc.
2
ill
p. 170.
Tin-
Prophet (sS)
hail sent these seventy
Companions
p.
to teach certain trihes these
th.it h.ul
pretended to
(/>'/'/)
show an
interest in Islaam, hut in reality

cl.
were disbelievers.
When
545.
Companions reached
the Well
oI'Ma'oonah, they were massacred,
Muharaktooree.
"
The Compilation of the Qur'aan
129
The meaning
tions,
is
ol these narrations, as
that these
Imaam adh-Dhahabee (d. 748 A.H.) menCompanions were the ones who were the foremost in the memoriand
it
sation ol the Qur'aan.
is
through them that the chains o! narration
ol
the Qur'aan
go hack
in their
to the Prophet ($,) In other words, these
Companions were
the most famous

in teach-
knowledge of the
recitation of the
Qur'aan, and the most prominent
Imaam adh-Dhahabee said, alter mentioning the names ol the seven Companions"' who were the most lamous as having memorised the Qur'aan. "These are the ones whom we know to have memorised the Qur'aan during
ing
it
to the next generation.
the lifetime of the Prophet
(|g),
and the Qur'aan was taken from them

<:
directly,
and
from them originate the chains of narrations (isnaad) of all ten
t/ini'tiut.-
The Qur'aan
was also memorised by other Companions, but

(through any
isinituls)."'
their recitations
have not reached us
During the later periods, the Prophet (j^) also made sure that the Qur'aan was written down, and not just memorised. Al-Bukhaaree reports the following story:
When
it
was
revealed:
Not
equal arc those believers
who
sit
at
home ami
those (hat strive in the
cause of Allaah... [4:95]

the Prophet (5^) said 'Call
Zayd
ilm Thaabit lor

(i.e..
me. and
tell
him
to bring
the ink-pot and the scapula bone the Prophet (S5) told him. Write:
paper and pen).'

are those
"Not equal
verse)'".
When Zayd came, believers who sit at
home and
those... (to the
end ofthe
This incident shows the haste with which the Prophet

to
(^g.)
recorded the Qur'aan
ensure
its
preservation.
Not only did
the Prophet () ensure that the Qur'aan

it
was
nar-
written
rates. "I
down, but he
to
(-^g) also
checked whether
was written
correctly.
Zayd
used to write the Revelation (the Qur'aan) lor the Prophet (5&),and he would
dictate
I
it
me.
When
he finished, he would
I
command
me: 'Read
it
(back to me)!' So
used to recite back to him (what
hail written)..."'"
The parchments on which

ibn Thaabit reported,
the Qur'aan
was written were so
common
that
to
Zayd
"During the
lilettme ol the Prophet

:,
'
(^), we used
compile
the Qur'aan from scraps ol cloth.

soorahs
>
In other words, they used to form the various
and
join the verses scrap
by scrap. The writing materials included cloth, stones,

to the
date-palm leaves, saddles and shoulder blades of animals. According

of Ibn Sa'ad, twenty-four dilferent people acted in the capacity
(315).
Tabaqaal
ol scribes for
the Prophet
among them
the four caliphs, and
Zayd bin
Thaabit.
231
These were: 'Utlima.m ilm

See Chapter
"Allaan. Alee ibn AbeeTaalib,
'Ubay ibn Ka'ab, "Abdullaah ilm Mas'ood,
Zayd ilm Thaabit. Aboo Muosaa al-Ash'aree ami Aboo ad-I)ardaa.

I'll
I I
'The Qira'aal
ol
the
Quraan'
lor details
on the i/ini'atil.
2ii adh-Dhahabee, p. 42.

2^4 al-Hamad. p. 98
235 Reported In al-Haakim.
\M)
An
Introduction to the Sciences ot the
Quraan
Tlie
(5^,)
Companions
also
had
their
own
personal copies of the Qur'aan.
The Prophet
the
23*
had commanded the Companions, "Do not write anything from
me except
it."
Qur'aan.
Whoever
writes anything besides the Qur'aan should burn

that the
So com-
mon,
in fact,
were these mus-hafi

mus-hafi might
Prophet
(3^*)
had
to issue
an order prohib-
iting the
Companions from
travelling to
fall
lor fear that these
enemy territories with copies ot the Qur'aan. into enemy hands and thus be disrespected."'
for their
Those Companions who were famous

the wives of the Prophet (#).
listed
mus-hafi were Ubay ibn Ka'ab,
'Abdullaah ibn Mas'ood, 'Umar ibn al-Khattaab, 'Alee ibn Abee Taalib, and some of
over fifteen
Qur'aan.
ol
m These were not complete copies of the Qur'aan, nor was the arrangement
six soorahs,
amongst them 'Aa'ishah and Hafsa. Some sources have Companions who were recorded to have written down most of the
thesooraks in them the same as the later arrangement. For example, Ibn Mas'ood
had one hundred and

is
and the order of ihc soorahs was not the order which one hundred and fourteen soorahs
c/iioo/
''"
present today.
Ubay
ibn Ka'ab also had less than
and, in addition to the soorahs that he had, the prayer lor

also found.
'Scholars'
and a hadeeth are
who
it
try to cast
doubts on the authenticity
of the
Qur'aan use such nar-
rations to try to prove that these additions
were actually
'verses' that
were
left
out of
the Qur'aan, but

as such the
should be remembered that these copies were

written any
for personal use,
and
Companions could have
know
ledge besides the Qur'aan that
they wished to preserve. Az-Zarqaanee writes:
To summarise, some Companions who used
to write the
a
Qur'aan
in
personal imis-luils sometimes wrote material that was not
part ot the
Qur'aan. This (material) might be interpretative clauses for certain obscure

phrases in the Qur'aan. or prayers
(<lt<\uis).
or other similar things.

part ol the Qur'aan.
They
were
ever,
fully
aware
ol
that these additions
were not a
Howwas
of
because
the scarcity ol writing materials, anil since the inus-luils were
lor personal use, they
wrote these additions
in the mus-luif imcc there
no
fear ol
them mixing
the additions thai they

little
had written with the
text
the Qur'aan. Those people ol
intellect tail to take these (actors into
account, and assume that these additions were actually a part ot the Qur'aan.
even though this was not the case.

It
was
the practice of the Prophet (^g) to recite the Qur'aan to the Angel Jibrcel
every year, during the
month
of
Ramadaan. and
(3g*.),
Jibreel
would
also recite
it
back
to
him. Faatimah, the daughter of the Prophet

fided in her, "Jibreel used to recite the
(gjji|)
con-
year he has recited
it
to
me
twice.
whole Qur'aan to me every Ramadaan, but this do not see (any explanation for this) except that
236 Reported by Muslim. This

ions to write
command was
p.
later
abrogated by him. lor he
later
allowed tin
'ompan-
down
I
hadeeth also. See Azami.

p. 179.
22-25.
237 tbtiAbee Daawood,

238
lellery. p.
-I.
239
prayer that
is
meant
v.
to
he recited
in
the
will
ii'ilr
prayer.
in greater detail in
240 az-Zarqaanee,
I,
p. 271.
This point
be discussed
Ch.
17.
The Compilation of the Quraan
>\
my
lime (of death)

to
is
near."'
11
In another narration,
of
Aa'ishah added. "The Prophet
(iS) used
meet fibred every night
Ramadaan.
anil recite to
Therefore, the Prophet

Jibrcel's recitation also,
(ihreel. anil
(^) used
Jihreel
to recite the that
Qur'aan to
him the Qur'aan."2 librccl, and used to hear
and the year
heard
it
from
he (^5) died, he recited the Qur'aan twice to twice. During this last recitation. Zayd ihn Thaahit
was present.
The
written
Prophet
(jig)
did not compile the Qur'aan in one

the
hook during
that the
to he
his lifetime,
nor did he
command
in
Companions
hut he
(i^g)
to
do
so.
He made sure
it
Qur'aan was
down
its totality,
did not order lor

for this:
compiled between
two covers. There are

1)
number ol reasons
There was no pressing need during the

the
lifetime of the Prophet (5g) to
compile
in one book, since the Qur'aan was not in any danger ol being There were numerous Companions who had memorised all of it, and each Companion had memorised various portions ol it.
whole Qur'aan
lost.
2)
During the
since
lifetime of the Prophet

it
(y?,),
the Qur'aan used to be continually refeasible to

yet.
vealed. Therefore
it
would not have been
compile
last
all
of it
in
one book.
only-
had not been completely revealed
The
verse
was revealed
nine days before the death of the Prophet ($g).

.1)
The arrangement
(Sis), in
ol the verses and sooraks was not chronological. Verses that w ere revealed years alter the hijmh could be placed, by the command of the Prophet
the midst
oimaân
verses,
and
vice versa. Therefore, the Prophet ($g)

all its
could not have compiled the Qur'aan in the correct order until
verses
had
been revealed.
4)
There were some revelations

abrogated their recitation.'
tion
1 '
that used to be a part ol the Qur'aan, but Allaah lifetime ol the Prophet
it
During the
(^),
this
abrogatermi-
could occur
at
any time; therefore
was
essential that the
wahy be
nated before the Qur'aan be compiled.
To summarise, when
the Prophet
(-^5)
passed away, the entire Qur'aan had been
memorised by many ol the Companions, and existed in written form, but it had not been compiled between two covers. Rather, it was scattered in loose fragments that
were owned by different people.
plete) copies ol the
Some Companions
also had substantial (yet
incom-
Qur'aan.
II.
The
First
Compilation
(&),
After the death of the Prophet

their Leader,
the
Companions chose
the best of
them
to
be
and Aboo Bakr took over the
affairs of the
Muslims. The
first
issue that
Aboo Bakr
hail to ileal
with was the issue ol apostasy.
Some
'Muslims'
hail
accepted
241
242 Reported by al-Bukhaarcc.

24> Sec Ch.
1
'Abrogation in the Onr.i.in" lor Innlu-r ilcunls.
132
An
Quraan
Islaam during the lifetime ol the Prophet (gg) tor political reasons, and immediately
after the death of the
state.
Prophet
(i^g),
refused to give allegiance to the
new
Islaamic
Many ol
these 'Muslims' had given their allegiance to people

series
prophets.
Aboo Bakr then undertook a
of wars that
who claimed to be became known as the 'Wars

Muslim itmmah.
:
of Apostasy' against these people, in order to consolidate the
During one of these
battles, the Battle ol
Companions who had memorised the large number ol qurrad (memorizcrs of the Qur'aan) alarmed 'Umar, and he went to Aboo Bakr and said, "Many of the memorizcrs of the Qur'aan have died, and I am scared lest more die in later battles. This might lead to the loss of the Qur'aan, unless you collect it." 'Umar not only realised the danger of this great loss, but also proposed
a solution.
Yamaamah (12 A.H.), " around seventy Quraan were martvred. The death of such a
Aboo Bakr
Bakr, the one
replied,
"How can
do
that
which the Prophet

Prophet
(3gg)
did not do:"
Aboo
whom
the Prophet (^g) trusted the most in

a project that the
(3gg)
all his affairs,
could not
even think of undertaking

to be done.
had not done, nor ordered
He was
worried that such a project might be considered an innovation in
the religion.
But 'Umar continued

idea,
to convince
him, exhorting him of the merits of such an
and proving
to
him
that such a project
was
in
no way an innovation. 'Umar

compian
act that
realised that this act did not qualify as an innovation in the religion, since the
lation
of the Qur'aan was not
a religious net per.sc, but rather
was of general
to
benefit (musjalhi) to the
Muslims.
He
continued
to
convince Aboo Bakr until Aboo
Bakr understood 'Umar's arguments and agreed

put the
to the project.
They both decided
Companion Zayd bin Thaabit in charge of collecting the entire Qur'aan in one manuscript. Aboo Bakr told him, "You are an intelligent young man, and we do not doubt you. You used to write the revelation for the Prophet (i^g), so we want you
to collect the Qur'aan."
24 ''
The\ chose Zayd because he was the person

ing reasons:
1 )
besl suited for the job, for the follow
He was
also
the primary scribe of the Prophet

said,
(5^5),
and
in
it
was because
Prophet
of this that
Aboo Bakr
Prophet
"You used
to write the revelation for the
(i^g)."
This
is
shown by the above-mentioned narration

(^yg)
al-Bukhaaree in which the
ordered for Zayd to be called. Once, after the Prophet's (HI) death, some people entered in upon Zayd and asked him, "Narrate to us something
from the Prophet
(iig)."
He responded,
I
"And what can

a
narrate to you?
(or,
"And
neighbour of the Prophet (JH), so whenever any inspiration came to him, he would call me to write it...""'"' Zayd,
I
what should
narrate to you?")
used to be
244 This was an attack on Musaylamah the Liar,

bloodiest ol the 'Wars ot Apostasy.'
24*)
who
is
hail
claimed to be a prophet.
It
was one
ol the
The
incident ol the compilation ot the Qur'aan

p. 1.
reported by al-Bukhaarcc. and others.
246 Ibn Alice Daauood.
The Compilation of the Quraan

therefore,
133
was the one
whom
the Prophet
(Sg;)
had entrusted with the writing of
the
2)
Quraan.
had memorised the entire Qur'aan during the
ibn Maalik said,
lifetime of the
He
et's
Prophet
(3j).
Anas
"Only lour people memorised the Qur'aan before the Prophibn Ka'ab,
(^) death: Ubav

247
Mu'aadh
ibn Jabal,
Zayd ibn Thaabit and Aboo
Zayd."
3)
He was
relatively
younger than the other Companions, and thus

had
said, just arrived in
his
memory
years old,
was sharper.
He
narrates concerning himself that

(j|)
when he was eleven

"I
and the Prophet

(??,).
Madeenah.
was brought
This
is
to the
Prophet
and the people
"O Messenger of Allaah
(5^5)!
one of the boys of

I
(the tribe ol)

recited to
4)
Banec an-Najjaar, and he has memorised seventeen soorahs' So the Prophet (t^g), and he was well pleased with that.""'
()
He was
present at time of the Prophet's

before he
(d.
(Sgjg)
last recitation Id Jibrecl in
the
Ramadaan
as-Sulamce
died.
The famous
successor,
Aboo 'Abd ar-Rahmaan

Prophet
in
its
70 A.H.), said, "Zayd witnessed the
last recitation (of the
(i^S) to Jibrecl),
and because
put
of this,
in
Aboo Bakr
ol
relied
it
upon him
compila-
tion, anil
Uthmaan
him
charge
writing
(during the second compila-
tion)."
5)
24 '
He was one
'Uthmaan
(d.
of the most knowledgeable Companions with regards to the
recita-
tion ol the Qur'aan.
preferred
Sulayman ibn Yasaar (d. 100 A.H.) said, "Neither 'Umar nor anyone over Zayd ibn Thaabit when it came to the laws of
recitation of the Qur'aan."
inheritance...
and the
103 A.H.) said, "Zayd ibn Thaabit
with his knowledge of the recitation
Aamiribn Sharaheel ash-Sha'bee overwhelmed and conquered the people (of the Qur'aan), and his knowledge of the
laws of inheritance." Such was his stature
among
the
Companions
that 'Umar,
reciters
'Uthmaan and
"Alee
all
appointed Zayd to be one of the main judges and

in this post until
of Madeenah, and he remained
day he died, Ibn 'Umar
said,
he passed away in 45 A.H. The "May Allaah have mercy on him! He was a scholar
sent out scholars to take over the judicial posts
all
amongst the people. ..'Umar

verdicts
over the Muslims lands, but he kept
Zayd
in
Madeenah
so that he could give
amongst
its
inhabitants!"'""'
ol Zayd as the monumental task, for he had in him all the qualities that were needed for this undertaking. But Zayd too was reluctant, and it was only after both Aboo Bakr and 'Umar convinced him that he agreed to do the task. "It Would have been easier for me to move a mountain than do that which they told me
Thus,
it is
of little surprise that Aboo Bakr and 'Umar both thought

be given this
person
who should
to do,"
he
said.
247
Reported by al-Bnkhaaree.
p. 112.
v. I.
The meaning
ol
is
narration was explained earlier.
248 al-Hamad.
249 az-Zarkashcc.
p. 237. p.
1
1
2^1 All quotes taken Irom al-Hamad,
5.
M An
He
Introduction
i<>
the Sciences of the Qur'aan
set
about collecting the various fragments of the Qur'aan from "the pieces of
wood
anil the chests ol people'.
He
required
at least
two people (besides himself)
who
hail learnt
the verses from the Prophet
(S^g) directly,
and
at least
one written copy of

merit
its
the verse written under the supervision ol the Prophet

into his final compilation.
(-^g). to
acceptance
'Umar
ibn al-Khattaab stood
up
in the
claimed, "Whoever has learnt any Qur'aan from the Prophet (*g)
it
mosque anil prothen let him bring
forth.""
11
At
this,
the people brought
written the Qur'aan.
him the scraps and parchments upon which they had Aboo Hakr told them, "Sit at the door ol the mosque. Whoever
it
brings you two witnesses (tor a verse), then write

interpreted this as
dovvn."
:,:
Some
scholars have
meaning two witnesses and two

I
written copies were required.

last
Zayd
reports, "I collected the Qur'aan, until
found the
two verses ofSoorah
at-Tawbah with Khu/.aymah ibn Thaabii al-Ansaarce:
Thcrc has come to you. from amongst yourselves,

I
.1
Messenger...f9: I2N|
found these verses with him only."'
This report does not mean

In
that only
Khu/.aymah had heard the
verse from the Prophet ($). but rather that he

it.
was the
only one that brought a parchment that had these verses written on
fact,
when
Khu/aymah came. 'Uthmaan

(revealed from) Allaah!"'
ibn 'Affaan said, "I testify that these verses have been
employed by Zayd ensured the authenticity of the compilation. F.ven though Zayd had memorised the entire Qur'aan, and could have written it from
strict criteria
The
his
own memory,
and
($,).
he
still
made
sure that there were at least two other memori/.crs ol
the verse,
a written
copy
ol the verse, written
under the
direct supervision of the
Prophet
The
narration of Khu/.aymah. mentioned above, indicates that
Zayd them
was looking
tor the last
two
verses ol Soom/i at-Tawbah, since he hail heard
(3H), but nobody else had brought forth written copies until Khu/.aymah came. Another narration adds, i could not find a verse that I used to hear from the Prophet (Sag), until 1 found it with a person from the Ansaar, and I did not find it with anybody else.
from the Prophet
Amongst the Believers are

AIIaah |33:23|/
men who
have
lultilleil
their covenant with
so
put
it
in
its
proper soorah." 1
ot the
'*
This narration also proves the what was

not, since
what was part
Qur'aan
anil
Zayd knew he mentioned that he was

fact that
251
Ibn
AUc Daawood, p.
111.
252
ibid,. p. in.
2ss Reported by al-Bukhaaree.

2"H Ibn Abec
Daawood,
p. II.
8.
2ss Ibn Abcc Daawood. p.

searching lor a particular verse, and could not find
it. It
135
also proves that the arrange-
ment of the
verses
was known
to the
Companions, because he put the
verse 'in
its
proper soorah.'
Now,
lor the
first
time, the Qur'aan

(jgg),
was
in
one book. Barely two years

still
after the
alive, the
when
all
of the major Companions were
Qur'aan had been compiled. The written copy of the Qur'aan was called
(literally
a mus-haj'
meaning
a collection
of loose papers) and remained with Aboo Bakr and.

a wile of
after his death, with
'Umar, then with Hafsah, the daughter of 'Umar and
the Prophet
($,).
The mus-hafthut Aboo Bakr ordered to be collected was not meant

copy that the whole timnnih had
in
its
to be
an
official
to follow. Rather, of
it was meant
to preserve the
Qur'aan
entirety,
and ensure
that
none
plished a
momentous
task. 'Alee ibn
its verses were lost. In this, Aboo Bakr accomAbec Taalib remarked, "The person with the is
greatest rewards with regards to the (compilation) ol the mus-haj
Aboo
Bakr.
May
Allaah's mercy be
on Aboo Bakr, he was the
first
person to compile the Book of
AUaah."
254
There
is
some
itsell
difference of opinion over the arrangement ol the soorahs in

that
lor
Aboo
be an
Bakr's mus-haf. Most of the scholars are of the opinion not concern
official
Aboo
Bakr's mus-haj did

to
with the proper order ol the soorahs,
it
was not meant
copy that was binding upon the

as that
ummah. Others allege

it
the soorahs were in the
same order
preserve
all
of 'Uthmaan. Also,
is
alleged that this mus-haj' was written to

it
the ahruf'" ol the Qur'aan. In reality,
is
of
no great consequence whether

<
the mus-haj "of Aboo Bakr was
'Uthmaanic one or
compilation, and
not, or
in the same arrangement ol soorahs as that of the whether it was written with the intent ol preserving all the
ahrufi the primary purpose of this compilation

it
was to serve as a basis
for the
'Uthmaanic
is
this
compilation that
is
linked directly to the mus-hajs that arc
present in our hands today.
in.
The 'Uthmaanic Compilation

After the death of Aboo Bakr,
'Umar
ibn al-Khattaaab took over the leadership of
the Muslims.
five-fold
Under
his auspicious caliphate, the territories of the
Muslims expanded
what they had been.
When
he passed away, the Muslims controlled the rem-
nants of the Persian Empire, Egypt, Syria and parts of the then-defunct Byzantine
(Eastern
Roman) Empire.
'Uthmaan took over the
caliphate,
After 'Umar's death,

legacy ol his
and continued the great

in
two predecessors. The Muslims were successful
waging jihaad
tor the
this
cause of Allaah, and spreading the religion of Islaam.
One
of the places where
256 Qattaan.
p.
128.
As
lor the claim by certain Islaamic sects that 'Alee

it
was the
first
to
compile the
Qur'aan. this narration troni 'Alee himsell shows
to he false. Also, the narration
which mentions 'Alec as
being the
first is
weak.
cl.
.
Ibn Abec Daawootl,
p. Id.
257 See CM.
10,
'The lAr;i/ol the Qur'aan',
lor further details.
s(>
An
was occurring were the

ent parts ol the
territories
of Armenia and Azerbaijan. Muslims from

forces to light against the
differ-
umtnah had joined
enemy.
Unfortunately, the Muslims started differing amongst themselves with regards to

the recitation of the Qur'aan. The
differently than the
Muslims from
Iraq.'""'
Syria were reciting the Qur'aan
each regarding
They began contending with each other, These Muslims were not Companions, and therefore were not trained in the proper manner and etiquette of the recitation of the Qur'aan. One of the Companions who was present amongst them.
his recitation superior to his brother's.
I
Muslims from
ludhaylah ibn al-Yamaan, could not believe what was happening.

occurrence on a larger
He
advised them
to leave this this
argumentation, but realised that some action must be taken to prevent

scale.
He therefore
left
Azerbaijan
for
Madeenah,
to report
to the caliph
'Uthmaan.
Faithful!"
its
"O Commander of the

umtnah before
2v
it."
'
Hudhayfah pleaded
like the
to
'Uthmaan. "save
the
this
it
disagrees about
told
Book,
Jews anil Christians did before
Hudhayfah
'Uthmaan what had occurred amongst

of
new Muslims
in
Azerbaijan. 'Uthmaan, alarmed by this news, convened a gathering of the leading
what Hudhayfah had told him, and requested their advice on this matter. The Companions, in return, asked 'Uthmaan what he thought the best plan of action was. 'Uthmaan told them his opinion: Official copies
Companions.
informed them
of the
He
Qur'aan should be written and sent
to all the provinces,
and
all
other copies
destroyed, so that the
ummah would
have one standard
Qur aan. Therefore, this standrecitation.
ard version would serve to unite the

'Alee ibn
Muslims upon one
Abee Taalib
said concerning this incident,
"O
People!
Do
not say evil of
'Uthmaan, but only say good about him. Concerning the burning of the mus-htifs, I swear by Allaah, he only did this after he hail called all of us. He asked us, 'What do
you think (should be done) concerning these
reached
recitations (in Azerbaijan).2 For
is
it
has
me
'I
that each party
is
claiming that their recitation
better,
and
this (alti-
tude) might lead to disbelief'
We
asked him, 'What do you suggest
we
is
do?'
He
re-
sponded,
think
we should
of
consolidate the
Muslims on one mus-haf,

idea of yours
all of
so that there
not be any disagreements or disunity.'

idea.'"
We said, "Verily, this
an excellent
The action
'Uthmaan was agreed upon by
the
Companions.
Therefore, after the
Companions agreed
to his idea, he requested Hafsah, the
daughter
of
'Umar
ibn al-Khauaab, to loan
ordered to be compiled, which she did.
He
him the mus-haf that Aboo Bakr had then chose a committee of four people.'"
al-
namely Zayd ibn Thaabit. 'Abdullaah ibn az-Zubayr, Sa'eed ibn al-'Aas and 'Abd
2^S
The reason why the

(
recitations ofSyria
and
'Iraq dill'cred from
one another w
ill
he understood alter
one reads
259
'h. |l>
on the
is
ii/jruf.
This incident
in
reported in al-Bukhaarcc.
I
Other narrations imply

a
that
such a disagreement had also

this ho-
occurred
Madeenah. and when
Indhaytah informed 'Uthmaan ol the situation in Azerbaijan,

to
lder alarmed
2611
'Uthmaan, and caused him
convene
gathering ol the Companions,
Ibn Alice D.iavvood, p. 22.
2d
According to another opinion, twelve people, hut
this
is
the weaker opinion,
('I..
Ilm Abee
Daawood.
p. 26.
The Compilation
of the Qur'aan
137
mus-haf ol Ahoo Bakr. He chose Zayd ihn Thaabil for the same reasons that Aboo Bakr had done before him, and Sa'ced ibn al-
Rahmaan
ibn al-Haarith to rewrite the
Aas was known

748 A.H.)
said,
for his
knowledge
ol
the Arabic language.
Imaam
ol the
ailh-I
)hahabee
(d.
"Sa'ecd ibn al-'Aas was one ol the
members
committee
whom
'Uthmaan chose to write the mus-haf, due to his eloquence, and because his (Arabic style was very similar to the Prophet's (). The other two members were respectable Companions, knowledgeable of the Arabic language and of the Qur'aan.
Apart from Zayd, the other three committee members were
I
mm
the Quraysh.
differ (on
it
This was done on purpose: 'Uthmaan
told
them,
"It
you
(three)
and Zayd
how
to spell a
word), then spell

'
it
in
the dialect of the Quraysh, for verily
was
revealed in their dialed."
'Uthmaan
said this in response to a difference that arose

'taboot' (in 2:248);
amongst them concerning the writing of the word

write the
should they
(i.e.,
word
in the
Qurayshee
style ol 'lubaol' or the
Madanee
style ol 'tabooh'
it
with a laa marbooljih): 'Uthmaan answered them that they should write
since this
as laboot,
was the
style
of the Quraysh.
that the
This incident shows

there
committee consulted the other Companions con-
cerning even such minor details as the spellings of certain words. At times,
when
hapso that
was a difference of opinion, they even called that particular scribe (if pened to be other than Zayd) who had written the verse for the Prophet (gg,),
they could ask
it
him how he had
spelt the word.'''

its
After the committee finished
task,
'Uthmaan ordered
that
one copy
ol this mtt.<-
hafbe sent
necessary
this
to every province,
and ordered the governors of each province
to
burn
it
all
the other copies of the Qur'aan in their provinces. This

if the
was
a drastic step,
but
was
unity of the
Muslims was
ol
to be preserved.
Every Qur'aan written alter

his wise decision,
for all future
time had to conform
letter lor letter to
'Uthmaan's mus-haf. By
Uthmaan
panions.""
provided a copy
the Qur'aan that
would serve
were
in
as a
model
mus-hafs. And, as 'Alee pointed out.

In fact 'Alee ibn
Uthmaan
I
did this with the approval of the

I
Com'
Abee Taalib
said. "If
charge
(of
the affairs of the

:
Muslims) when 'Uthmaan had been,
would have done the same
as he did."
Not only did 'Uthmaan send the
actual mus-hafs to each province, he also sent

ol
Qur'aanic reciters to teach the people the correct recitation
the Qur'aan.
He
kept
Zayd ibn Thaabit in Madcenah; with the

Saa'ib (d. 63 A.H.)
;
Makkan
mus-haf, he sent 'Abdullaah ibn

(d.
to Syria
was sent al-Mugheerah ibn Shu'bah

7(1
50 A.H.); Aboo
'Abd
ar-
Rahmaan as-Sulamcc (d.
A.H.) was sent
to
Koolah; and Aamir ibn Abdul
262 adh-I>hahahcc.,S7un.
263
v.
J,
p. 449.
Reported bj al-Bukhaarec.
p.
264 eC al-Mamad.
126-7 for examples.

initially
liis
265 Although there arc some reports that

decision,
it
'Abdullaah ibn M.is'ood did not agree null 'I'lhiuaan's
is
also reported that he later
changed
mind;
cf,
Ibn Abee
Daawood,
pps. 13- 18.
According
i<>
famous historian, tbn Kathccr, 'Uthmaan wrote to Ibn Mas'ood advising him to follow the consensus the oilier Companions, which lie agreed to do; cl. al-Bidaayah we an-Nihaayah, v. 7. p. 207.
the
2>>i>
"I
az-Zarqaanee,
v.l, p. 262..
"
$8
An
to
Qays
Basrah
(d.
~ 55 A.H.).
and
it
J ''
All
of these
reciters
were well-known
for their reci-
tation of the Qur'aan,
is
in fact
through them that most
of the t/ira'aai are
preserved.
'Uthmaan's compilation occurred

the early part of 25
in
the year 24 A.H., or according to others in
A.H.
:,,S
Aboo
Bakr's compilation of the mus?faflf differed from 'Uthmaan's compilation in
the following:
1)
The reason
that each of
in
them compiled
the Qur'aan
was
different.
Aboo Bakr
compiled the Qur'aan
response to the large

in fear of
its
number of deaths
lost.
of those
who
had memorised the Qur'aan, and

hand, compiled the mus-hafs
in
being
"Uthmaan, on the other
response to the inauthentic recitations that new-
comers
to Islaam,
who were
ignorant of the Arabic of the Qur'aan, were reciting.

recitation of the Qur'aan,
He
wished
to unite the
Muslims on the proper

all
ami
therefore ordered the eradication ol
other mus-hafs, so that the people would
have only one mus-haf in their hands.

2)
The number ol
so,
people
Aboo Bakr relied on
who were in charge ol the two compilations was different. the person who was the best suited and most qualified to do
namely Zayd ibn Thabit. 'Uthmaan, on the other hand, used the services of Zayd but also had three ol the major Companions, all of whom were known for
their
.?)
knowledge of the Qur'aan,
to help him.
The number
of mus-hafs Aboo Bakr ordered to be

several.
made was
only one, whereas
'Uthmaan ordered
4)
Since
Aboo Bakr did
not face the problem ol inauthentic recitations of the Qur'aan,
he did not have to take the step that
'Uthmaan
did in destroying
all
all
other written
copies of the Qur'aan. 'Uthmaan's decision ensured that
future copies
would
have
5)
to rely
upon
the original
'Uthmaanic ones.
Aboo Bakr compiled

ol people..."
the Qur'aan from '...date-palm leaves,

of
whereas 'Uthmaan ordered the rewriting
wood and the hearts Aboo Bakr's mus-haf in

with
the writing style of the Quraysh.

6)
Aboo
Bakr's mus-haf according to
one opinion, did not concern
itself
ar-
ranging the soorahs properly; only the verses of each soorah were arranged.
'Uthmaan, on the other hand, arranged the soorahs and verses

arrangement.
7)
in their
proper
According
to
some, '"" the mus-haf oi
Aboo Bakr was
written to preserve
left
it.'
all
seven
ahruf but the mus-hafof "Uthmaan only included one harf and
six.
out the other
This opinion, however, docs not have any
basis to support
267 az-7.arc|.iancc.
26S
cf.
v. I.
p.
404.
p. 2X.
Aboo Sulaymaan,
v.
However, the
Tuurcel(h of Khalcefah il>n

I.
Khayyam
1
(d. 2411
A.H.)
lists
the
kittles ol
Azerbaijan as having occurred in the year 2K A.I

I
cf Toareekjt,
p.
60,
269 az-Zarqaanee, 270 cf.al-Hama.l.
p.
253.
p. 145.
The Compilation ofthe Qur'aan

To summarise,
"...so in
139
ihc eminent scholar of Islaam Ibn
Taymiyyah
(d.
728 A.H.) said,
die year that the Prophet ($) passed away, Jihrccl went over the Qur'aan with
him
it is
twice,
and
this last rehearsal
is
the recitation
ofZayd
ibn Thaabit anil others,
and
the recitation that the Khulafaa ar-Rashidoon,
Aboo
Bakr, 'Umar,
'Uthmaan and
write
it it.
'Alee ordered to be written in mus-hafs.
and Aboo Bakr (was the

it
first) to
Then
of
'Uthmaan, during
his caliphate,
ordered
all
to be written (again), and he sent

this."''
1
to all
the provinces. and the
Companions
agreed to
iv.
The
Different Mus-hafs
A.
The Appearance
of
tj
if.
Mus-hafs
The Spelling ofthe Words of the Our ami
The
spelling of the
words
ol the
Qur'aan
is
not the
ern-day Arabic. There are certain peculiarities of the

present in
that the
same as tin- spelling of mod'Uthmaanic script that are not
written
modern Arabic. Among these peculiarities in the writing ol the mus-hafIs Uthmaanic script eliminated certain alifs (tor example the wonl 'rahmaan' is without an a/if); added certain silent letters (for example the word 'salaat' is
merged particular words
usually written as one
(for
written with a silent ivaw);

'////' is
example when the word

:,:
followed by 'maa'
it
is
word 'mimaa'); and occasionally
spelt the
same word
were
that occurred in different places differently.

ol the
Some
ol these pe-
culiarities
common
Arabic and specifically Qurayshee script of that lime,

these rules.
recitations of a particular word.
but later Arabic
grammar changed
Another peculiarity was that when theirexisted two

the
word was written such

'maatikj' in (1:4)
is
that
both recitations would be preserved. For example, the
word
written without
an
a/if,
since there
is
an alternate
recitation
'nndi/u.'
Had
the (////"been written

ol
on
this
word, the second recitation would not have

it
been possible Irom the mus-haf

both recitations are possible.
'Uthmaan; however, by writing

nature oi the Arabic script and
without an
a/if,
The
manner of writing
allows lor this, in contrast to Latin-based languages.
Due
to these peculiarities ol the
mus-haf'of 'Uthmaan,
later scholars differed over to later Arabic.
die legitimacy ol
changing the spelling oftbe mus-haflo conform
This
was primarily based upon the origin of the spelling: was it from the Prophet (jg$) himself, or was it by consensus of the Companions? Or, was the spelling ol the Qur aan not based upon either ol these two factors, but upon the popudifference ol opinion
lar
custom
of that
time?
The
various opinions can be summarised as follows:
271
Aboo Sulaymaan.
p. 51.
271 This discussion
lias
purposely been
left
short, since
It
requires a knowledge ol Arabic writing. For
further Jit. ul, see L'li.iydaat. pps. Hs-4S; az-Zarc|aanee. v.l. pps 569- 573.
re.nl in'
Some
scholars have attempted to
nation
wisdom behind such subtle changes, but in reality than certain know ledge, cl. as-Sabt. v. 1. pps. 4(15-41 5.
the
these attempts are based
more upon imagi-
"
14(1
An
1)
The spelling
ol
the Qur'aan cannot be changed,

to.
and the spelling
ol the
mus-haf
of 'Uthmaan must be adhered
The proponents ol
into
this
opinion dilfered aver why the spelling could not be changed
two groups. The

ol the
first
group claimed
that the spelling ol the
Qur'aan was the

in the
Sunnah
Prophet (-^). and that he had ordered the Qur'aan to he written

it
manner with which

it
was. Therefore, because the Prophet

it.
(j^g)
ordered this spelling.
is
not allowed to modify
In other words, the spelling of the Qur'aan
was with the
approval ol the Prophet (^), and cannot be changed.
This opinion
in the spelling
is
contradicted by the incident in which

'II
'Uthmaan
said to the
comit
mittee that compiled the Qur'aan,
you
diller in the spelling ol a
word, then write
of the Quraysh."
this
Had
the script ol the Qur'aan been decided by the
Prophet ($g), then
committee would never have differed about the spelling of
any word.
The second group claimed that the spelling of the Qur'aan was not from
(^5) but from the
the Prophet
'Uthmaan,
lowed
to
this constitutes ijmaa' (consensus),
Companions. Since the Companions all agreed to the spelling of which later generations are not al-
change.
of these groups,
Both
however, concluded that the spelling of the 'Uthmaanic

later
??/-
haf was obligatory upon
generations to conform
to.
This ruling was the opinion
of thi: vast majority of xhcsalaf.
Imaam Ahmad
tha;
(d.
241 A.H.) was asked concerning the deletion ol certain letters

in 'sa/aul').
were not pronounced (such as the ivaw

besides these.
:74
He
answered,
"It
is
forbidden
(haiaarn) to differ from the writing of
'Uthmaan
(d.
in (the letters)
any
(letter)
Imaam Maalik
newly invented
written
first!"
!
179
waw, oxyaa, oxalif, or A.H.), when asked whether the

replied,
Qur'aan could be written

only be written the
in
styles
',
and methods,
"No!
It
may
444
way
it
was
In fact,
Aboo 'Amr ad-I)aanec
(d.
A.H.)
said, "I
do not know of any scholar who disagrees with Maalik

(d.
in this issue!"'
Imaam al-Bayhaqce
Whoever
458 A.H.) said.

its letters
writes the imu-haj "must preserve

earlier)
and not change
anything of what (the

edgeable than
lis,
generations wrote, for they were more knowltrust-
and had purer hearts and tongues, and were more
worthy. Therefore,
we should
never presume ourselves to be greater than
them.
2)
The
spelling of the Qur'aan
depends upon the custom of the time.
In other words, the only reason the
Companions wrote the Qur'aan with
the spell-
ing that they did was because that was the procedure ol writing at the time. Since this
27s As lor those reports in which the 1'rophct

tain letters, they arc very
27-1
O.itt.i.in. p. 148.
p. 147.
v. I, v. I,
(Sgs)
mpposcdh commanded
v.
the scribe
how
to write cer-
weak or
forged,
cl".
az-Zarqaance,
I, p.
377.
275 Qaisaan,
276 az-Zarqaance, 277 az-Zarqaanee,
p.329.
p.380.

has changed, the Qur'aan
the recitation
(d.
is still
141
may
he written to conform with these changes, as long as
exactly the same.
This
is
the opinion of Aboo Bakral-Baaqillaancc

(d.
403 A.H.). and al-'Izz ibn "And as-Salaam

the
660 A.H.). As proof, they use the

(jj|)
fact that
Companions were not
instructed by the Prophet
to
conform
to a
particular spelling, but rather wrote in the

of spelling
ently.
manner that
they knew. Thus,
if the rules
were different in their time, they would have written the mus-haf differ-
In
weighing the two opinions above, the

almost
all
first
opinion must be conceded
to in light
of the fact that
the scholars of the salaf were of this opinion. In addition, if

this might lead to playing change with time. The mus-haf
the
door were opened
to
change the spelling of the mus-haf,
with the
Book
of Allaah, since the rules of spelling
must not be
its
affected by the passage of time,
and the Uthmaanic mus-haf must
retain
sanctity.
Therefore,
haf of
ions
it is
concluded that
it
is
obligatory to adhere to the spelling of the mus-
Uthmaan,
since this spelling

after
was accepted and agreed upon by the Compan27*
and the generations
them.
The
Script
of the Mus-haf
the 'Uthmaanic
The script in which

This
script
is
mus-hafwas written was the old Koofce script.

to
'"
almost incomprehensible
modern-day Arabic
1 *"
readers.
The mus-hafs
:
were written without any hamzahs, dots (nuqat)
or vowel marks
{tashl{eel).
"
This
was the
line
traditional
manner of writing
letter baa, taa,
at that time.
Therefore, for example, a straight
could represent the
thaa and yaa, and each letter could have any of

that the appropriate letters
to
the vowel
marks assigned
to
it.
It
was only by context
and
a
vowels could be differentiated.

script,
text.
The Arabs
at that
letter
time were accustomed
such
and would substitute the appropriate
and vowel depending on the con-
The 'Uthmaanic mus-haf was arranged

a soorah had
in the
order of the suorahs present today.
There were no indications signifying the ending of the verses, and the only sign that
ended was the basmalak. 2*2 There were also no textual divisions
(into
278 In hut. al-Azhar released afalwa in the year 1355 A.H. slating that
it
was not permissible
to print a
mus-haf or re-writc the Qur'aan

279
in
form to the 'Uthmaanic spelling,
modern Arabic. They cf al-Hamad, p. 609.

title.
stated that the spelling of the
mus-haf man con-
The scrip!
is
ol the
Arabic
is
the style of writing of the various
letters.
For example, the font u

is
it li
which
this text
written differs from the font of the chapter
The script,
then,
the style with which the letters
arc written.
This
is
to be differentiated
from the Spelling, which was the topic of the previous section.
to differentiate
280
The nuqal arc the dots that are used
between different
letters
letters thai
is
have the same base
structure: for example, the only

are above the line,
it
way
if
to differentiate
between the
it
yaa and to/
by the dots: if two dots
is
a taa,
and
they are below,
is
a yaa.
ol yhnfiithha. /(asra,
281
The
las/f/url ol the
Qur'aan are the
diacritical
marks
and damina
(in
Urdu, the
letters
zeer, zabar.
and />/;), and other marks (such
as the shadda) that are used to
pronounce the particular
correctly.
282
The phrase 'Hismillah al-Ralunaan
uI-Ralwem'. which appears at the beginning
ol
each soorah except
the ninth.
142
An
of'tlic
Qur'aan
thirtieths, sixtieths, etc.).
This was done so that the Qur'aan be preserved with the

of the Qur'aan, unadorned with
later
utmost purity; only the
text
embellishments,
was
written.
>mis-/u/fs.
This was the appearance of the original 'Uthmaanic

however, the appearance
ol
As
is
well-known,
modern
ol this
mus-hiifs
is
strikingly different
from the simple
'Uthmaanic one. The process
change was gradual.

diacritical
The
There
was.
first
change
to occur
was the addition of the
marks - the
tashkfel.
are varying reports as to
who
the
first
person to add tashkeel into the Qur'aan
The name
that
is
most commonly mentioned
is
that of a Successor by the
name
ol
Aboo al-Aswad ad-Du'aly (d. 69 A.H.), who was also the first to codify the science of Arabic grammar (naluv). According to one report, 'Alee ibn Abee Taalib asked him to make the mus_-luif easier for the people to recite, bin he initially declined to do so,
since he did not believe
verse.
it
was necessary. However, he once heard a person
recite the
AlIaah and His apostle break oil
all ties
with the pagans*
(
|
':
3|
as "Allaah breaks oil
all ties with the pagans and His Apostle." This drastic change in meaning occurred by changing only one vowel (i.e., pronouncing rasooltlh as rasoolih).
Said
Aboo al-Aswad,
"I
did not think the state of the people had degenerated to this
level!" Recalling the advice
of 'Alec ibn Abee Taalib, he went
to
Xiyaad ibn Abeehee,
the governor of Iraq
with a scribe.
a
under 'Alee ibn Abee Taalib, and requested him to supply him Aboo al-Aswad told the scribe, "If pronounce (the vowel) it, then write
I
dot above the

/,
letter.
If I
pronounce
it
it
as a, then write a dot in front ol the letter. If I

1 ''1
pronounce an
then write
below the
letter."-
'
Aboo al-Aswad was
reacting to the
problems that had arisen amongst non-Arabs
who had embraced
Islaam and were
new to
They had
difficulty reading the script
of 'Uthmaan, without
tashl{ccl.
Thus, Aboo al-Aswad
started the
rudimentary
(d.
art ol tashl{ccl.
Other reports give the names of Nasr ibn 'Aasim

(d. 11)0
1
89 A.H.), Yahya ibn Ya'mar

ibn Seereen (d.
A.H.), al-Hassan al-Basree
(d. 11(1
A.H.) and
Muhammad
as
10 A.H.).
However, some
the
first
of these reports qualify
Nasr and Yayha

another report
at the
adding the dots

it
(inn/til) lor
time,
and not the

the
first
tasl{heel. Yet
states that
was
Aboo al-Aswad who was

Yoosul
(d.
to
do
this,
but
command
filth
of Hajjaaj ibn
Caliph.
95 A.H.), the infamous governor of Iraq under the
Umayyad
'Abd al-Malik ibn Marvvaan, and not under the caliphate of 'Alee.
In
combining
all ol
these reports, the strongest series ol events seems to be as folthe

first
lows:
Aboo al-Aswad was
to
add the
tas///(cc/
into the
mus-haf on an
official
283 al-Hamad.
p. 4<'2.
According
to other reports,
Ziyaad
il>n
Abeehee purposely had
person misprocf.
nounce the
verse in Iron! ol
p. s2K.
Aboo al-Aswad
so that
lie
would
realise the necessity ol
adding the tashlfeel,
al-Badawee.

basis,
143
during the caliphate of 'Alee, and his students Yahya ibn Ya'mar and Nasr ibn
to officially
Aasim were the first ibn Marwaan (d. 86

our.
add dots {nuqat) during the reign of 'Abd al-Malik

the
first to
A.H.).
They were not
do
so,
however, as both
al-
Hassan al-Basree and

on their private
to
Muhammad
ibn Seereen had preceded
them
in this
endeav-
However, al-Hassan al-Basree and

mus-luifs,
Muhammad
ibn Seereen hail added the nuqat

his
whereas Aboo al-Aswad and

of the narrations, and
1*
two students were the
first
add the taskheel and nuqat on an

all
official basis into the

is
mus-haf. This sequence of
events takes into account
the one that most of the rewrites.
searchers in this field have concluded.'
Az-Zarqaanee
May
Allaah have mercy on these two scholars (Yahya ibn Ya'mar and
for they
Nasr ibn 'Aasim),

to the Qur'aan),
were successful
in this
endeavour (ofadding nHâ/
and completed the addition
of the nuqat tor the first time.
They conditioned upon themselves not

any
letter
to increase the
number of dots of
above three.
This system spread and became popular amongst the

it
people after them, and
had
great impact in
removing confusion and
doubts concerning (the proper recitation
of) the ijuis-/uif."
Thus, Aboo al-Aswad was the

and Nasr were the were the
Caliph "Abd al-Maalik.
first
first
to
add the tashkeel

this
into the Qur'aan,
and Yahya
who
differentiated the various similar letters ol the
Arabic alphabet by means of dots.
They did
during the reign
ol the
Ummayad
1.,
Aboo al-Aswad
which means that
while
died in 69 A.H., and
Abd
al-Maalik's reign ended in 86 A.I
less
than three-quarters of a century after the Prophet's (3g) death,

still
some of the Companions were
alive, the
Qur'aan had been written
down
with a rudimentary version ol tashkeel and nuqat.

In the beginning, scribes used to write the nuqat in black
and the tashkeel
in red to
distinguish
it
from the actual

first
text of
the Qur'aan. There arc hundreds of mus-Aafi

present with this type ol tashkeel
dating from the

system.
two centuries
of the hijrah still
There are some narrations from the

additions.
1
sa laf
concerning their disapproval
ol
these
It is
narrated from Ibn Mas'ood, an-Nakhaa'ce

first
17 A.H.) anil other scholars of the
ol
adding these dots

(d.
1
to the mus_-lmf.
(d. 96 A.H.), Qataadah (d. two generations concerning the prohibition Other scholars, however, such as al-Hasan al1
Basree
addition of
AH.) and Ibn Seereen (d. these dots."""' Imaam Maalik (d.
10
10 A.H.), did not sec a problem with the

1
79 A.H.) was asked concerning the addireplied,

I
tion ol taskhcel
and nuqat
in the
Qur'aan.
He
"The people continued

say:
to
ask
me concerning the
I
addition of dots in the Qur'aan, so
As
for the
major mttt-hafs,
is
don't think they should be doited, nor should anything be added that
for the
not in them.
I
As
minor
nius-hafi
it."
2 "'
the ones that the children learn from - then
don't see
any problem with
Therefore,
Imaam Maalik was of the opinion
that the
Qur'aan
2X4 az-Zarqaancc,
v.l, p.
v, I.
406 and al-Bailawee. pps. 329-331

407.
285 az-Zarqaanee, 286

el'.
p.
al-Hamad
for these quotes, p. 516.
287 al-Hamad.
n. 517.
144
An
should be
left
the
way
that
it
was
written,
and the only exception were the

to the
intts_-lnifs
that children learnt from.

to
This
strictness
was due
concern
all
felt
by these scholars
keep the
script
of the mtu-luif
of Uthmaan
pure from
less strict
additions.
However,
the taskheel
later scholars of the salaf
became
concerning the addition of
and nuqat. This was due

in
average person
reports, "1
properly reciting
was gained, lor it aided the the Qur'aan. Khalal ibn Hishaam (d. 229 A.H.)
to the benefit that
(d.
used
to sit in the
gathering of al-Kisaa'ce (the famous Oaaree), and the
people would add (taskheel) based upon his recitation." Ad-Daancc

writes.
"I
444 A.H.)
happened
to
come
across an old copy of the mus-haf. written during

I
the beginning of the Caliphate ol

writing)
lishaam ibn Abel al-Maalik.
Its
date (of
was written on the

1
last
page: "Written by Miighccrah ibn Meenaa,
in Rajah, in the year
10 A.H.' It
had
tasl(heel,
the hamzahs... and the dots
{nuqat) were in red."
281
Both these quotes show
that, eventually, the addition ot

'
ash keel anil nuqat
was
accepted as a pari of the writing of the miis-luif.m
During the next few

of the soorah names
special
centuries, further
developments occurred, such
as the writing
at the
beginning of\hc soorah, and the separation of the verses by

Initially,
symbols and numbers.
the verses were distinguished by placing three
word '/(/nuns' (five) was written, and after every ten, 'ashr (ten), after which the numbering would start from the beginning, until the end of that particular soorah. Soon afterwards, the word /(/nuns was
dots at the end of a verse. After every five verses, the
abbreviated to the letter l(haa, and the
word
<///
to a the letter ayn, both of
which were
in the
written in the margin of the mus_-laf. Eventually, the verses were indicated by a circle
at the
end
is
of
each verse, and the sequential
number of the
verse
was written
circle, as
present in the nitts-hafs of today.""'

the
first
During
century of the hijrah, the primary material upon which the mttsAfter the
hafwas written was parchment.
early part of the second century of the hijrah, the
men
the art ot
Muslim conquest of Trans-oxania in the Muslims learnt from Chinese craftspaper-making, and thus paper became the primary material upon
written."""
which the mus-haf was
The
was the
sixth
first
Ummayad
caliph, al-Waleed ibn 'Abd al-Maalik (ruled 86-96 A.H.),
to officially order the bcautification of the Qur'aan.
He
ordered the cal-
ligrapher Khaalid ibn
Abee Hayyaaj
to write the
Qur'aan
in
Koofcc calligraphy. Dur-
288 Both quotes from a -Hamad,

I
p. 5 8.
1
289 The- College

its its
ol
Qur'aan and Islaamic Sciences in he Islaamic University of Madeenah embarked on

I
Qur'aan Project'
script,
in 1982.
The goal was
to
prim
mus-haf A\M would be a copy
ol the
'Uthmaanic one
in
and include nuqat, lashlfccl. verse numbers, anA soorah names

text ol
it
in a different colour, to differentiate
between the actual
b'thman and
a
later additions. Unfortunately,
due
to certain problems, the project
Collapsed, but not after
had written
portion ol the
Qur aan.
lb see an example ol their work, see Xlajailah

v.
Kuliyyah al-Quraan al-Kareem, Islaamic University ol Madeenah. 1985.
1.
pps. sSS
s(>2.
290 al-Badawee, p.337.

291
lames. David. Our'aus of the Momtukj. Alexandria Press, London. 1988.
p. d.
The Compilation
ing the Abbasid era, Khaleel bin
of the Qur'aan
145
Ahmad
(cl.
170 A.H.). one of the teachers of the

it
famous Arabic grammarian Sccbawayh, also beautified was also the

letter tor
first
and made
a
it
simpler.
He
to
introduce the present system

/,
oitaslfhci'l: a straight line
above the
the vowel a. a line below the letter lor
dam ma
lor
ti,
shaddah
lor
showing
assimilation, anil a small l(haa without the dot to indicate that the letter
had no vowel
but was not
silent."'
However, die greatest change

lupah by Ibn Muqlah
ol the
(d.
in
the style of writing

is
came
in the third
century ol
M7 A.H.). who
regarded as the lounderol die calligraphy

script,
Qur'aan.
script,
He
introduced the Nasl^hcc

style ol
which
totally replaced the

is
former
Koofee
and Upon which the
writing of the Qur'aan today
based. Ibn
Muqlah
also established rules lor the writing ol each letter. Ibn al-Bawvvaab (d. 4 Li
A. II.) also played a vital role in the spreading of the Nas^hee script. In the seventh
century ol
lar script.
hijrali,
'Aamir 'Alee Tabrcczce introduced Klmt an-Xastalceq, another popu-
""
The
Our'ticin
ill
Print
With the advent of the printing press, die /;//-<// changed accordingly. The first Qur'aan thai is known to have been printed with movable type techniques was done in 1694 CE, in Hamburg. Germany. It was edited by a lew. Abraham Hinkcllmann,
and contained many
There
errors.
Al-Hamad
criticises
it
as follows:
are major errors (in this print), anil on almost every page the
reader will find manifest examples of these... which only proves the poor
level of
knowledge the editor had
ol
die Arabic language ,\nA in
"'
ils
rules.
In
84
Gustav Flucgel released another printed mus-laj\

written by Haafidh
a
which the verse numA.H.). "" This was

:
bering differed from traditional mus-hafs. This mus-haf was actually a reproduction of
a
famous Turkish
in
mtts-hiif,
'Uthmaan
(d.
1(1
published
centuries
Leipzig,
and became
standard version for Orientalists for the next two
The
(in
first
Petersburg, Russia, in 1787
mus-hafdone by Muslims in this style is reputed to be the one done in St. CE. These were followed by mus-hafs printed in Kazan
(in
1828 CE), Persia
1833 CE), Istanbul (in 1877
CE) and Cairo

a
(in
1890 CE).
is
more common one, which took on

was ordered by King Fu'aad
ars
ol
the role of a 'standard printed version',

It
one
that
Egypt, in 1925.
was written by
committee ol schol-
from al-Azhar University, under the supervision of Sheikh
Mohammad Alee Khalaf
al-Husaynee.
2'H
The origin
of these
Bve symbols arc the

kfiaa
letters alif, yaa, <, the letter sheen to represent the
word
ef.
shaddah (double
letter),
and the
without
dot to represent the word fthiiiuiv (empty), respectively,
al-Badawee,
p. 530. ol the
293 For one
most fascinating accounts of the development

(/'. cil.)
ol the script
of the nms-haf. see
al-
jjamail's dissertation
on
litis
topic.
294 al-Hamad. 291 al-Hamad.
p.
p.
602.
604.
296
Cf.
Von
Denl'ler. p. 65.
al-Hamad. pps 601-606.
146
An
Since then,
literally
is
hundreds
the
lor the
of
other printed mns-hafs have followed.
One of the
more
the
beautiful ones
I'ahd
'Madeenah mits-haf
Printing ot the
recently printed in Saudi Arabia, in
King
Complex
have been
Holy Qur'aan
'an 'Aasim."'
in
Madeenah.
also printed
All of these
in the qiraa'a of
Hats
There are
copies of the Qur'aan in the qiraa'a of

rocco, anil very recently also by the
'an
Warsh
'an
Naff
(printed in Algeria
in the qiraa'a
and Mo-
King Fa lid Complex), and
ofQaloon
Naff
(printed in Libya).
In the present age, almost all mtis-hafs follow
one
of
two
scripts: either Nasl{hec
(most of the Arab countries), or Farscc (the I ndian sub-continent).

in the qiraa'a of
The mtis-hafs printed

script,
Warsh, however, are typically written
in
Maghrihcc
which
is
very unique ami confusing for the unaccustomed eye. For example, the letter qaaf'xs
represented with one dot above a circle
(vs.
two
dots),
and the
letter fact
with one dot
below
it
(vs.
above
it)!
Not only has

been printed
the mas-haf'been printed in different qira'aal and scripts,
it
has also
a
a
in Braille!
The
Ministry of Religious
in
.Affairs in
Saudi Arabia released

letter
is
three-volume Qur'aan written

special set of dots,
Arabic Braille. Each Arabic
represented by
and each
diacritical
mark
also has
its
special code, and, just like in
other mtts-hafi,
is
either written above or
below the
in
letter.
Not only
that,
but the vari-
ous signs
for
stopping (ivuqoof) are also included
the mus-haf as are the verse and
soorah numbers!
Warning!
Before completing this section concerning the evolution of the script of the mus-
haf.
it
is
very relevant to quote the Inideeth of the Prophet
(^)
in
which he
said,
"When you
decorate your mosques, and beautify you r mtis-hafs, then destruction will
be upon you!"2 "*

other words,
if
Thh hadceth
can be taken as a factual statement, or as a warning. In

is
taken factually, the Prophet (^5)
informing his itmmah that when

a
mosques and
tor the
mtis-hafs are decorated anil beautified, this will be

is
time
is
of destruction
Muslims. However, the stronger opinion

in
that this hadeeth
warning to the
which case any unnecessary and excessive decoration of the mus-hafis to be discouraged. This is one of the indications of the austerity anil simplicity of Islaam, such that even its places of worship anil its Sacred Book must be absent from
all
Muslims,299
types of embellishments,
which
typically
is
an indication
of arrogance,
and
a love
for this world. Rather,
such religious symbols should be examples of modesty and
humility.
297 Sec Ch.

299
1.
The Qira'aat of the
Qur'aan. for further details.

in his
298 Reported by IbnAbee Shaybah
Musannafx
cf.
as-Saheelwh
1351.
Due
to the tact that there exist other authentic narrations forbidding

it
Muslims
to decorate their
a
mosques. Therefore,
factual prophecy.
makes sense
to
understand this Inideeth as a warning and prohibition rather than
The Compilation
B.
of
the Qur'aan
147
The Number of 'Utiim.umc Mus-hafs

number of original
i/ius-hafs that
There
are five opinions concerning the
'Uthmaan
compiled:
1)
Imaam az-Zarkashcc follows Aboo 'Amrad-Daancc's (d. 444 A. II.) opinion that number ol mus-hafs was lour; 'Uthmaan kept one in Madeenah, and sent the Other three to Koolah, Basrah and Shaam (Syria). Ad-1 )aanee writes in WisMuqm', "The majority ol the scholars hold that when 'Uthmaan wrote the mus-haf Inthe
\
ordered lour copies to be written, and he sent one to each of the major prov1
inces."""
2)
As-Suyootce.
copies,
in his Itc/aan,
and Ibn Hajr

above four
(d.
852 A.M.).
state that there

'"
were
live
which were sent
to the
cities
and Makkah.
.?)
Some
scholars maintain that there were six copies, the sixth

lor his
one having been the

from the mus-haf ol
one 'Uthmaan commissioned
personal use, different
Madeenah."
4)
-'
Aboo Haatim
one was
ol
as-Sijistaanee (d. 255 A.I

in
I.)
stated that there

rest
were seven copies,

Syria. Basrah,
which was kept
Madeenah, and the
sent to
Makkah,
Koolah, Yemen and Bahrain (another opinion maintains that the

sent to Egypt,
last ol
the seven
and not Bahrain).

there have been eight copies;
in
5)
Lastly,
some maintain
addition to the above seven.
thej
It is
include the personal mus-haf of'Uihmdan.
not ol very great concern to
ordered to be written, lor regardless
know the exact number of mus-hafs that 'Uthmaan ol the number ol original mus-hafs, all future
one
mus-hafs were written as exact copies of these.
However,
il
forced to choose between these opinions, the second

il
is
probably
the strongest, since

hafs
ited
has the strongest historical evidence. At the time that the mus-
were commissioned. Yemen, Bahrain and Egypt would probably not have merhaving
a special
mus-haj "sent
to
venture that the 'personal' mus-haf ot
them, and il does not seem too unrealistic to 'Uthmaan was none other than the mus?hafo\
in his
Madeenah, which 'Uthmaan would have kept
possession.
C.
Were these Mus-hafs ti m Same?

letter for letter?
Did the 'Ulhmaanic four or eight mus-hafs match each other

prisingly, contrary to
Sur-
popular opinion, the evidence indicates otherwise.
The different
in a
copies that
is
Uthmaan
ordered to be written differed from each other
lew letters. There
no
extra verse in
any one of the mus-hafs, but there are addinot
tional or different letters in
some of the musthjtfs. This was
done accidentally or by
50(1
az-Zarkashcc.v.l,p.240.
as-Suyootee,
\.
501
I.
p.
80.
i02
az-Zarqnance,
v.l,
p.406.
148
An
chance. Rather, these slight changes were done in order to accommodate the various
recitations
of a particular verse (the akruf). If the Prophet ($g) had recited the verse
of ways,
in
number
and
it
was
particular spelling, then the
possible to accommodate ail word was written with that
ot these recitations in one-
spelling.
il
The example
ol
'maalikf and
not
all
'nuilily
has already been given before. However,

in
the recitations could

ol the recita-
be accommodated
one
spelling,
then
it
was written with one
tions in
diil
one mus-haf, and another recitation in another mus-haf. The Companions not write both recitations in one mus-haf'lor tear ol confusion between the two.
fact that
The
1)
the
Ulhmaanic mus-hafs
differed
is
known by two
ways:
in letters
The
q'trdaaf.
Between the various qiraaat, there occur changes

cannot be attributed to one
script,
and
sometimes words
that
even
il
this script
were with-
out dots and vowel marks. For example,

va/(huafu...' This
is
some
ot the qira'aat
read 91:15 as 'wu laa
the recitation that most ol the readers will be familiar with.
On
the
other hand, other qirdaat?
This
ence
letter
fa change can not be attributed to the same

it
read
as
laa yal^haafu...'.
script,
is
changing the tvaw
to a fa. a differ-
and must indicate

the
in the
mus-hafs of Uthmaan.""' Another example

'iva
quada of Ibn
it
'Aamir.
who
read 3: 1 84 as
bi zuburi
wa bit kjtaab' whereas the
rest of
the qiraaat read 'iva

is
zuburi tval
that the
l{itaab' (i.e.,
without the two bus). Ibn 'Aamir was Syrian, and

sent to Syria had the two extra bus in
is
it,
known
mus-
mus-haf ihm 'Uthmaan
whereas the
ot the
Other mus-hafs did not. In this example, an actual word

hafs.
added
in
one
2) Visual Inspection:
The second way that
it is
known
that these mus-hafs differed
from one another
is
by comparing them. Since the various mus-hafs are not present
any more, reports must be taken from those
who were
fortunate
enough
to
have read
reported
this
more than one of the

from those
topic.
original mus-hafs of
'Uthmaan, or
at least
knew and
who
did. In lad. a
number
ol scholars
had written books specially on
Some authors have mentioned at least ten scholars of the first four centuries of the hijrah who had written specific tracts on this topic, amongst them, al-Kisaa'ee (d. 189
A.H.), and al-Farraa'
these classical works
A.I
I.),
(d.
is
207 A.H.).
!
"
Unfortunately, the only book that remains of
the
the son of the
famous scholar
work authored by 'Abdullaah ibn Abee Daawood (d. 316 ol Inulceth, Aboo Daawood (d. 275 A.H.), which
he entitled Kitaab al-Masauhjf,
$03 az-Zarqaanec,
3(M
illi
v.l.
p.262.
I
Those
(il
'Aasim. Kisaa'cc.
.mil
l.im/.i.
Abu 'Amr ami
Ibn KatheCE
That of NaatV
Ibn "Aamir.
I
I
306 This point will be better understood alter one reads Ch.
on the
,/ira'aal.
307
308
it.
Introduction to Ibn Abcc

llrst
Daawood,
p. 10.
ii
Unfortunately, the
(and only) person toeilii and publish
was the famous
Orientalist scholar
Arthur [effery (published in Cairo, 1936), as pan otitis famous work Materials for the History of the Text of
the I Inly Our'aan,
which
is
discussed in greater detail in
C".h. 17.
The Compilation
ol the
Qur'aan
14
Khaalid ibn Iyaas (d.circa I50A.H.) reported that he read the mus-hafof 'Uthmaan,
and found that

quoted.
the
first
5
it
differed with the mus-hajs ol
Madeenah
in
twelve verses, which he
""
The
llrst
of these was
a/if,
2:
132 'wa ivasa...' instead oi'wa awsa...'

a/if.
meaning
that
was without an
whereas the second was with an

reflected in the differences
it
This
is
in the actual
script
of the mus-hafs, and
is
between the
qira'aat.
Of the
in the
ten qira'aat, Naafi'
and Ibn 'Aamir read

in
with the a/if whereas the
rest
do
not. In the
same way,
all
of the other differences
the script of the mttfhafzxc
still
found
differences between the qira'aat.
There
differed
are
more than
just twelve differences,
though. Khaalid ibn Iyaas only com-
pared the mui-hflfoi 'Uthmaan with the mus-hafs of Madeenah.
The
other mus-hafs
from the Madeenah mus-haf as for example
in verse 3: 1X4, the
mus-haf that
'Uthmaan
sent to Syria had the extra letters, but the others did not.""
earlier, are
These differences, as noted
only with regards to certain

in
letters
and words.
the others.
There are no verses or phrases that are present

Actually,
il
some mus-hafs without

will
one
reflects
over this
phenomenon, he
be even more certain that

is
the Qur'aan has been preserved even to the minutest detail. This the differences that originated in the different mus-hafs of
scattered in the various qira'aat,
so because are
still
all
of
'Uthmaan
found
showing that the

(%jg)
scriptural differences arc not acci-
dental, but rather intentional.
The Prophet
upon
later.
used
to recite the
Qur'aan
in all
of
these ways, as will be elaborated
Therefore, the purpose behind having these
trivial
changes between the mus-hafs

to the
was
to preserve the various
ahntf of the Qur'aan, even
most minute
detail.
D.
It is
What Happened to the
Okiginal Mus-hafs ?
to
of great historical importance (and curiosity)
know what happened
to these
original mus-hafs.
As
his
mus-haf of Aboo Bakr, after he passed away it was given to 'Umar. On death-bed, Umar did not nominate any one successor after him, but rather a
for the
committee
ate
of six people. Therefore
Caliph present, as
was
the case
when 'Umar passed away, there was no immediwhen Aboo Bakr passed away. The mus-haf'was
(5^j).
then naturally inherited by Hafsah, his daughter and a wife of the Prophet
Ac-
cording to a report from Ibn Abce Daawood's Kitaah al-Masaahif Hafsah was very
protective of the
that he
mus-haf and even refused to give it 'Uthmaan until he assured her would return it. " During the caliphates of 'Uthmaan and 'Alec, it remained
1
with Hafsah.
$09
For these anil
many more
p. 9.
differences, see Ibn Alice

lists
Daawood.
pps. 57-49.
sin See al-Hamad, pps. 695-702, where he

31
1
around
sixty differences
between the various mus-hafs.
Ihn Alice Daawood,
150
An
of
the
Quraan
al-Hakam
65 A.H.) became the gov-
Alter the caliphate of 'Alec,
Marwaan
to
ibn
(tl.
ernor of Madeenah.
Marwaan wanted
eliminate this mus-haf since the "Uthmaanic
mus-haf was sufficient for die Muslims, bin Halsah refused to hand it over. Marwaan had to wait until Hafsah passed away in 41 A.H. before destroying the mits-haf' [: He
said,
"The only reason
did this was because
all
that
(oi
is
in this
mu-iftf (ofAboo Bakr)

I
has been written and preserved by the mus-haf
'Ulhmaan), so
feared that alter
some time people would doubt the veracity of this mus-haf, or they would say that there was something in it that had not been written down. (Therefore, to prevent
these doubts
I
burnt
il!
it)."
As
for the
"Uthmaanic mus-haf:, Ibn Katheer

had been sent from Palestine
say this copy
(d.
774 A.H.), of Tafseer ibn Katheer

it'ii
fame, wrote in his monumental history. al-Bidaayah

seen one ol them.
iH
It
an-Nihaayah, that he had

it
to
Damascus, and
England
via
was
"verv large,
in beautiful clear strong writing
with strong ink, on parchment.
think,
made
ol
camel
skin'.
Some
likely.
made
in
its
way
to
it
Leningrad, but
this
does not seem

in the
(d.
Another opinion
states that
was burned
in a lire that
occurred
Grand Mosque of Damascus,
the year 1.510
A.H. (1893 CE). Ibn al-Jazaree
K52 A.H.) also reported seeing the mus-haf of Syria."' Ibn Battuta
(d.
779 A.H. ), the famous Muslim

directly
traveller, reports
seeing
for the
hafs that
were copied
from the mui-haf of 'Uthmaan. As
many musMadeenah
manuscript:
Ibn (ubair
(d.
614 A.H./I217
Madeenah
until the
in the year 5X11

it
A.H/J
184
CE) saw the manuscript in the mosque of CE. Some say it remained in Madeenah
in
1
Turks took
from there
$34 A.l
I.
1915 CE.
It
has been
re-
ported that this copy was removed by the Turkish authorities to Istanbul,
from where
it
came
to Berlin
during World War

I,
I.
The
Treaty
ol Versailles,
which concluded World War

Article 246:
contains the following clause:

into the force
Within
si\
months from the coming

I
of the
present
original
treaty,
Germany
(sic) ol
will restore to
lis
Ma)esty,
King
ol
Hcdjaz, the
Koran
the Caliph
Othman. which was removed from

and
is
Medinah by
the
the Turkish authorities

II,"
stated to have
been presented
to
ex-Emperor William
The manuscript
then reached Istanbul, but not Madeenah."
This copy
see.
is
now on
exhibit at the
Topkapi
Museum
in Istanbul, Turkey, for all to
There
is
also a
copy of a mus-haf in Tashkent (former

it
USSR)
that
is
alleged to
If this is
be-
an 'Uthmaanic copy, although some say that
is
copy of the original.
an
"Uthmaanic mus-haf
it
might actually be the mus-haf that 'Uthmaan kept
for himself.
?I2
In feet, he ordered
ibid., p. 25.
li>r
t <
In-
destroyed the very hour that Hafsa was buried!
Hi
114 515
Qaaaao
p.
54,
v.
Von Dcnffer,
I.
p.62.
.iz-Xarq.nici-.
p. 411s. p. 62.
316
Taken from Von Denffer,
The Compilation
and the one he was reading Irom when he was murdered.
(after the
of the Qur'aan
151
It
came
in
Umayyads had
taken
it
from Madeenah to Morocco)

the Russians took
in 1924,
it
Samarkand 890 A.H. (14X5

to
CE), and remained there
until, in 1869,
to St. Petersburg.
They
returned ittoSamarqand (close to Tashkent)

since.
and
it
has remained in Tashkent
The
Russian authorities had

7
this the
mus-hafis available
made facsimiles ol the mus-haf, and because of through this medium at a number of leading universities
Uthmaanic
first
and
private collections."
Therefore, there exist

mus-hafs.
at
at least
two imis-lhifs
that are reputed to be official

is
Even
if they
are not originals (and this
very difficult to disprove), they are
worst copies of the original, since the style of writing conforms to the
few
decades after the hijrah.
x.
The Verses
or the
Qur'aan
as
By 'verse' is meant what is known number of meanings to it, including:

1
an
'aayali.
This word,
linguistically,
has a
sign or indication. Allaah says,
And
ol his
their prophet said to
them
(the Children ol Israel),
"The sign (aayuh)

box.. . [2:248]
Kingdom
is lli.it
there shall
come
to
you
wooden
2)
An admonition
or lesson. Allaah says,
ln this there
3)
is
a lesson (aayuh) for those
who give
thought"
16:
A miracle. Allaah
says,
Ask the Children

4)
ol Israel
how many miracles
(aayuh)
we gave them
[2:21
verse or sentence. Allaah says,
jXjiyt Jx\)
&+ -^Zj\ ^-s*J 2uVJLJja\ilj

Qur'aan)
-
And when We change

and Allaah knows
a verse (aayuh) (in the
in
place of another
best
what he sends down
they say. 'You
(O
Muhammad)
116:1011
are but a forger.' Nay, (but) most of
them
are ignorant!"
317 Al-Hamad describes
this mus-httl in groat detail,
and concludes
thai
il
is
the strongest candidate lor
being an original mus-haf ol Uihmaan. As lor the other copies in Kgypt lhal are reputed to be 'Uthmaanic
mus-hafs. he concludes that this
is
very unlikely, as
hey have mit/al and lashheel marks. Kvcn
less likely
candidates lor the Uthmaanic mus-hafi are a

Alec's personal mus-haf.
number ol
mus-hafi ol Iran and Iraq which are claimed to be
al-Hamad.
191-3.
152
An
When
used
in Islaamic sciences,
it is
defined to be
a pari
is
of the Qur'aan composed

it
ol sequential letters anil
words, separate from what
before
and
i,a
after
it.
with a
beginning and end, occupying
a specific place in a specific soomk.

is
Combining
a miracle
the above linguistic meanings, an aayah

it is
a verse ol the
Qur'aan, and
from Allaah (since
inimitable).""
It
contains lessons for

disbelievers.
mankind
to
benefit from,
and admonitions
for the believers
and
The Necessity of this Knowledge
The know ledge

sons, including:''"
1
ot
where
a verse
begins and ends
is
essential for a
number of rea-
The acceptability ol the

rised the Faatihah,
prayer.
Some scholars state that,
il
person has not
memo-
he must recite seven other verses of the Qur'aan instead of it, and this cannot be done unless one knows the beginning and end ol a verse. Mosi scholars also encourage the recitation of three short or one long verse after the
Faatihah, and this recitation
2)
is
also
dependent upon
It
this
knowledge.
The proper
pause
at the
recitation ol the Qur'aan.
is
preferable - but not
mandatory is
to
end of every
verse,
and many scholars have

it
stated that this
the
Prophet's ($g) Suniuili. Likewise,
is
not encouraged to start or stop a recitation
from the middle of a verse; any recitation should be started from the beginning of
a verse,
and concluded
at
the ending ol one. In addition, certain rules of recitaol
tion {tajweed)
3)
depend upon the location
the
end
ol a verse.
it is
The
acceptability ol the Friday sermon.
Some
scholars have stated that
ob-
ligatory for the Friday

4)
sermon
to
include
at least
one
full
verse in
it.
The ease
lar
in
finding particular passages in the Qur'aan.

is
The
finding of a particuverses of the
passage
simplified by the
knowledge and numbering of the
Qur'aan.
The Origins of this Knotvledge

verse
There are two opinions as is known.
to
how
the location of the beginning anil ending of a
The
first
opinion
is
that
all
of this knowledge
is
from the Prophet (3^) -
in
other
words, the beginning and end ol every single verse was taught to the
the Prophet
(??,).
As proof, the adherents of

(sgg) clearly
this
Companions by opinion bring forth the numerous

in cerxainsoorahs.
hadceth in which the Prophet
mentions particular verses
For example, the Prophet
(g;) said,
"Whoever memorises
1
the last ten verses ofSoorah

Verily, there
is
al-Kahl will be saved from the tribulation ol Dajjal,"'' and.
usooiuh
in
i|S
d. az-Zarqaanee,
v.
1 ,
p.
339.
tor
i'jttttz'
319 Sec Chapter 1^ under 'The Quantity

Reported In Muslim.
lor a discission ol
the inimitaoilily ol a verse.
320 Moosaa. Ahd ar-Razaaej. Murshid al-Khataan,

i2l
IUM
Press. Mailcenah, 1990, p. JO.
The Compilation of the Quraaa

the Qur'aan
lorgiven.
153
composed of thirty
verses that interceded lor
its
companions
until he
was
It is,
Messed
(i.e.,
Ik
le in
Whose
lands
last
is
the
Dominion"
|67:1|
Soorah al-Mulk),"-' and, "Read the

I
two verses oiSoorah al-Baqarah,

(of Allaah)."'''
for in-
deed
was given them from under the Throne

is
'
and, "...and in
(It is)
it
{Soorah
al-Baqarah), there
the Foot-Stool."
a verse
which
is
the
Queen
ol all
other verses.
the 'Verse ol
These narrations show
that the
Qur'aan
hail already
been divided
into verses by the Prophet (5^5).
The second
edge
is
opinion, and perhaps the stronger one. states that most of this knowl(l^g),
from the Prophet
and some
ol
it is
based upon the personal reasoning

hold this opinion give as proof the
'verses' in the
fact,
{ijtihaad)
fact that
of the scholars of the salaf. Those
who
there exists a difference of opinion over
some
Qur'aan
(as shall
be discussed below). Thus, taking into account this
and the above narrations
from the Prophet (3g), they claim that most of the locations for the breaks between the verses were well-known, and from the Prophet (^g), whereas some locations were
arrived at based
upon
ijtihaad.
is
The reason
as follows:
that certain locations are subject to a difference ol opinion
explained
at par-
When
the Prophet
places
(5^5)
used to
recite the
Qur'aan. he would stop
ticular places.
Those
where he continually stopped whenever he
(S^g) recited
that passage are taken as verse breaks,
without any difference of opinion. The
diller-
ence
ol
opinion occurs
at those places
where he
(gz)
sometimes stopped ami some-
times did not;

it
some
scholars took this to be a stop for breath,

to be the
and thus did not count

verse.
as a verse break,
whereas other took this
beginning of a new
Moosaa
writes:'-"
The reason
for the difference ol
opinion over the verse (breaks)

reciting the
is
that
the Prophcl ($S)
would stop (while
Quraan)...The locations
anil
upon which the Prophet (5S) always stopped,

agreed upon as verse breaks, and there
is
never connected, arc

oi
DO difference
opinion over them.

never stopped, but
Then
there are locations
upon which the Prophet
(-Sgl
rather always continued his recitation, so these too arc agreed
upon
that
they are not verse breaks.
And
then there are other locations upon which the
Prophet (Sg) sometimes stopped, and sometimes did not: these locations
are the reason lor the difference ol opinion, and
where
(the scholars) per-
formed
ijtihaad.
Of course,
scholars
even
when
ijtihaad
was
resorted to, there were certain rules that these
employed
to discern the exact location ol the break.
Ol primary importance
522
Reported by Aboo
)aawood.
523 Reported by
52-1
Ahmad.
Reported by at-Tirmidhee.
52*5
Moosaa,
p. 52.
1^4
An
was the context

the
verses bctore
verses,
It
is
ot the verse;
what was the average length
ol
its
sister verses?
what was
sister
rhythm and rhyme

it
ol the
'-'"
passage? what was the ending sound ami note ol the
and
alter it?
its
Thus, they compared the particular verse with
its
and established
beginning and end based upon them.
the
should be emphasised again that the actual arrangement ol the words and phrases same - the difference of opinion occurs only where one verse ends and the next
7
verse begins.'-'
The Number of Verses

With
this in
mind, how many verses are there

ol the verse
in the
Qur'aan?
As mentioned above, most

ject to a
breaks are agreed upon, and

of
difference ol opinion.
ol'thi: c/inuicit)
Thus, the scholars
the Qur'aan (to be

to this
some are submore precise.
the scholars
ions.
were divided with regards

its
question into seven opin-
Each
city
(and therefore each qiraad) had
own
verse-number.
this
is
The scholars of
Koofah held the view that there were 6236 verses (and
present in the
nitis_-lafs
the
written in the qiraa'a of Hafs 'an 'Aasim).

to be
numbering that is The scholars of

were
Basrah considered there

verses were 6227 in
6204
verses.
in
In Damascus, the scholars agreed that the

(Palestine) they held thai there
in
number, whereas
Mims
6232 verses. In Makkah, 62 HI verses was the common opinion, whereas

the earlier scholars said there were 6217 verses,
Madccnah
and the
later
ones held there to be
62 14 verses.
Again, the difference occurs only
in
where
to stop
one verse and

ol the
start
another.
What might be one verse

scholars ol
last
for the scholars
of Koofah might be considered as two by the
Madeenah, and so on. So,

to start
lor
example, some
qiruaat consider the

...'
verse ofSoorah Faatihah to start from 'Sjraataladheen an'amta'a

it
whereas others
into
consider
verses.
from 'Ghayr il-maghdoobi'...' thus breaking die

'.
last 'verse'
two
The Arrangement of the

Even though
there
is
Verses a difference of opinion over the actual verse numbering,

fact that the
there
is
no difference of opinion over the

is
arrangement and order

807 A.H.)
ol the
verses in each soon//?
from the Prophet
($J|) himself.
The scholars of Islaam have

said,
is
I
agreed
(ijnuni')
on
this point.
Aboo
ol
Ja'far ibn
Zubayr
(d.
is
"Flic arrangement
the
the verses in thcsooraJis

(5gg)
matter which
it
mm
command
of the Prophet This

is
and we cannot question
(i.e..
exercise
ijtihiiiid in ill.
mailer
in
which there
is
no difference of opinion
among
the Muslims.'
326 c Moosaa, pps. 34-38

.527
lor
more
details
and examples.
is
The only 'verse'

at
in the
Quraan
p.
over which there
a difference ol
opinion concerning
its
stains
is
the
basmalah
the beginning of each soorati, and this difference will be elaborated on in a separate section.
27.
s2 ad-Daanec, p. 9, Moosa, J29
Qaaaan,
p.
59.
The Compilation
o!
the
Quraan
155
The
used to
Prophet (5) used
to
mention
to the scribe writing the verse
where
to put the
verse in the
tell
Quraan. He him. and Jibreel was

($gz)
did not used to do this by his
own judgement,
for Jibreel
inspired by Allaah with this knowledge.
'Uthmaan ibn Abee al-'Aas reported that lie was once sitting by the Prophet (gg) when he noticed that the Prophet (55) raised his eyes and fixed his gaze (an indication that he (j^g) was being inspired), then he said, "Jibreel came to me and com-
manded me
to put this verse at a certain place in this.www//,
Allaah
commands you with

was
justice....""! 16:90].
In other words, the Prophet (5g)
told not only in
which soorah
to place the verse
but also in which portion ol the soorah to
do
so.
'Abdullaah ibn a/.-Zubayr was reading the Qur'aan
when he came across this verse,
And those of you

lor
who
die
and leave behind
their wives should
bequeath
them
a year's
maintenance and residence, without turning diem
out...l2:240]
He went
to
"Uthmaan
it,
ibn 'Altaan,
the verses after
so
why do you
1
write it?"
and asked him, "This verse has been abrogated by He answered, "O my nephew, I will not
change anything from
its
place."" In this narration,
'Uthmaan
signified that he
knew
the place of the verses, but he

(5^5)
was not willing
to leave
anything out that the Prophet
had not ordered him
to.
Apart from these proofs, the

soorahs in the prayer,
fact that
the Prophet
(|)
used to recite complete
and to the ment of the verses must have been taught by the Prophet
the prayers in
Companions
is
individually,
shows
the
that the arrange-
(jge) to
all ol
which the
recitation
aloud, the Prophet
($yg)
Companions. In would have had to

Soorah Sajdah
recite
various JOortfAj. There are reports, for example, that he
(*yg) recited
and he (3^) rccitcil al-Baqarah, and Aali-'Imraan, and Nisaa', and Araaf, and many more soorahs in the prayer,"' and he recited Soorah Qaal more than once during
in Fajr,
the Friday sermons. In addition, the Prophet (5^5) used to recite the entire
Qur'aan
during the month

fore, the
Ramadaan, and this was witnessed by Zayd ibn Thaabit. ThereCompanions must have heard the various verses put together to form the
ol
soorah.
This
is
gatherings ol the
why as-Suyootec said, "The recitation of the Prophet (^) in front of the Companions proves that the arrangement ol the verses is Irom him.
530
Reported
in
Musnad Ahmad.
v.
331
$32
Repotted by al-Bukhaarec.
it.
az-Zarqaancc,
1. 1>.
347.
156
An
Quraan
and the Companions could not change the order of the verses from what the Prophet
(SS>) recited.
Therefore, the knowledge of the order of the verses

is
is
imttawaatir.'"'
This
is
retlected in the fact that there
absolutely no
known
difference ot opinion in
the arrangement of the verses tor each soorah.
The Number of Words and

There are 77,437 words
Letters
in the
Qur'aan, and 323,671
letters,
with difference of
is
opinion in both ot these numbers.

to the fact that certain qira'aut
The
reason this difference ol opinion exists

letters that are
due
and,
pronounce
not written in the

identical to
script,
as
mentioned
earlier, the mits-luifs ol
'Uthmaan were not

95 A. H.), the
in
one another.
Iraq, called
For example, Hajjaaj ibn Yoosul
(d.
famous governor of
1
the scholars of Basrah, and he chose al-Hasan al-Basree (d.

(d.
10A.H.), Abooal-'Aaliyah
90 A.H.), Nasr ibn 'Aasim
(d.
89 A.H.) and two more scholars, and

in the
commanded
them, "Count the number of words

counting the
323,015
in the
letters
4
Qur'aan." So they stayed four months
and words, and they concluded that there were 77,439 words, and
Qur'aan." Other opinions give different numbers, but they are
letters in the
same range
as the
in
I
examples
cited.
Imaam
as-Sakhaawee's
(d.
643 A.H.)
state-
ment should be kept

any
benefit,
mind
tor a
in
such discussions.
He
wrote, after mentioning the

these numbers). For, if it hail
various opinions, "And

it
don't see any benefit (in
all of
would be
book
that
is
possible to be added (o or subtracted Irom.
As
for the
Qur'aan,
this is not possible.""' Also, the
Companions and
those after
them
agreed that these numbers have no Islaamic significance or valid esoteric interpretations whatsoever.""
The
longest verse
89:
1 .
is
the 'Verse of Loaning", 2:282.
The
shortest verse
is
93:1, lVa
ad-duha and
'Wa
al-fajr'.
Both consist of six
letters in writing,
but only five in
pronunciation.
The
longest continuous string of related letters

letters.
is
'fa-asqaynaafamooku,
in 15:22,
which consists of eleven
$33
as-Suyoojcc,
v.
I.
v.
p. 82.
I,
334 ax-'/arkashec.
$35
p. 249.
as-Sakhaawce,p.231.
cf.
$36
Qattaan,
is
p. 356. to tin- qirna'a
337 This
according
of Hats.
Some
of the
c/ini'mil
consider
llic
disjointed letters to be a
separate verse, which
would make
these letters the smallest verse in the Qur'aan, lor these qiraaat.
The Compilation
oi
the Qur'aan
157
The
The basmalah
is
Basmai.au as a Verse
the phrase that occurs at the beginning ot each soorah or the
Qur'aan, except for Soorah at-Tawbah, and reads, as every Muslim knows,
'Bismillaah ar-Rahjnaan ar-Raheem'

(In the
Name
or Allaah, the Ever-Merciful, the
Bestowcr
of
Mercy).
There
this
is
a difference ot
is
opinion amongst the scholars

a verse at the
is
ol the ol
Qur'aan over whether

in particular
phrase
to
be considered as
beginning
a
each soorah,
Soorah al-Faatihah, or whether this

soorahs,
merely
phrase said lor blessings between the
and
is
meant
to identify
where one soorah ends and the next begins.

a part of
The scholars are agreed that the basmalah docs not form
and that
"Verily,
it
Soorah at-Tawbah,
is
a verse
of the Qur'aan
is
in 27:3(1
(which reads, ^-} j^\^j\& J^'{ 'JSLj>'i,\ J

ii
it
(the letter)
from Sulaymaan, and

of
(reads): In the
its
Name
ol Allaah,
The
Kvcr-.Merciful, the
ol the
1)
Bestowcr
Mercy!"), but disagree as to
status at the
beginning
other soorahs. There are live opinions on this matter, as follows:

is a
The basmalah The basmalah

separate verse.
separate verse at the beginning ol every soorah. This

is
would
imply that the basmalah

2)
is
the
first
verse
at
ol'
every soorah.
only a part ot a verse

is
the beginning ol every soorah. In other

first
words, the basmalah
the
first
part ol the
verse in every soorah,
and not a
3)
The basmalah
other soorahs.
is
a verse only at the beginning ot Soorah al-Faatihah, and not lor
4)
The basmalah
a verse in
is
a separate verse, not a part of
any soorah
that has
is
been placed
at
the beginning of the soorah. In other words, the basmalah
not to be counted as
any soorah, but

is
is
a verse of the Qur'aan.
5)
The basmalah
not
verse ot the Qur'aan, but rather a phrase
which
is
used
to
distinguish one soorah from another.

It
can be seen that the above opinions can be divided into two main categories:
those
who
claim that the basmalah
at the
it
beginning of the soorahs
is
a verse in the
Qur'aan, and those
who
claim that
is
not.
is
ol the
The scholars who claim that Qur'aan, such as Imaam

1.),
the basmalah at the beginning ol the soorahs
a verse
(d.
ash-Shaafi'cc
(d.
204 A. II.),
Imaam Ahmad
241
to
A.I
and
others, use as evidence the tact that the mus-ha/s that

all
"Uthmaan ordered
be written
contained the basmalah
at
the beginning ot the soorahs (except tor the
ninth soorah, Soorah at-Tawbah). This, according to them, automatically implies that
[he basmalah at the beginning ot the soorahs
is
a verse in die
Qur'aan. since the
Com-
panions only wrote
in the
'Uthmaanic mits-haf what was agreed
to be the Qur'aan,
J38 c
Il.n
Knihcer.
v.
I, p. 17.
158
An
and did nol write anything besides it. In addition, they also use as evidence those narrations in which ihe Prophet ($g) recited the basmalah at the beginning of certain
soorahs,
such as the narration
in
which the Prophet

to
(3jg)
smiled with pleasure, and
said, "Last night,
asoorah was revealed
me:
tSismillaah ar-Rakmaan ar-Rahcem. Mrily.

tain)of#flM>ft&r..."[108:l-3]
We
have given you the
|I-'oun-
In this narration, the Prophet (syg) started the soorah with the basmalah,
and
it
can be
interred that
it
was revealed with the soorah.

that
However, those
a part
do not hold the basmalah at the beginning ol the soorahs to be of the Qur'aan, such as Imaam Maalik (d. 179 A.H.), Aboo Hanccfah (d. 15(1
fact that
A.H.) and others, use the
the purpose ol the basmalah
is
to signify
where
new
said,
soorah
starts, as
the following narration of Ibn 'Abbaas indicates. Ibn 'Abbaas
"The Prophet
(-eg) said,
(Sgg)
did not
know where asoorah

'I
c\m\>.\\
is
until the
basmalah was
revealed to him."" Another narration that this group uses
the hadceth in
which the
and
Prophet
"Allaah has said,

says,
have divided the prayer between
Me
My
servant, so
when he
All Praise
I
is
due to AUaab
[1:1]
respond,
"My servant
40 has Praised Me."...'"' In other words, in this narration, which

is
mentions the entire Soorah al-Faatihah. the basmalah

ing that
it is
not mentioned, thus implyis
not a verse.
An even more explicit
narration
the one reported by
Aboo
Plurayrah,
who
said that the Prophet (i^g) said.
4,
AI1 Praise
is
is
due
to
Allanh
ol
1 :
the 'Mother of the Qur'aan'

Jl
and the 'Mother
the Book'
and the 'Seven
oft-re-
peated verses.'"
In this narration, the Prophet
(^)
started Soorah al-Faatihah withit is
out reciting the basmalah, showing, according to these scholars, that

the Qur'aan.
not a verse ol
Based on
this classic difference of

a
opinion, the qirdaat themselves differed over
whether the basmalah was

the Oaarces. Ibn Katheer.
it
verse in Soorah al-Faatihah
and the other.soorahs.
Aasim and al-Kisaa
ee were the only ones
Among who considered
to
be a verse
at
the beginning ol each soorah. whereas the others did nol.
$39
Reported
ly
J40 Reported by
Aboo Daawood. Muslim and Aboo Daawood.
Reported by al-Bukhaarec ami others.
The Compilation of the Qur'aan To

resolve this difference of opinion,
159
some
scholars claimed thai the basmalah

left
it
was
revealed in
some
all
ol the
ahmfoi
the Qur'aan, and
out of others!
342
This opinion
the basmalah
would perhaps
is
resolve the difference of Opinion,
were
not for the
fact that
written in
the mus-hafs of 'Uthmaan.

it
Had
the basmalah been a verse in

in
some
left
ahmj
anil not in others,
would have been written
some
of the
imts-haf anil
out ol others.
Perhaps the strongest opinion amongst these, however,

basmalah
is
is
the opinion that the
a part
of Soorah al-Faatihah, and not
a part ol the
other soorahs. For the
other soorahs. the purpose ol the-basmalah, as the narration of Ibn 'Abbaas mentions,
is
to differentiate
between the ending of one soorah and the beginning of the
next.
The strongest prool tor this opinion is an authentic narration that leaves no room for any doubt. Aboo Hurayrah reported that the Prophet (^g) said, "When you recite,
A1I l'niisc
is
due
to
Allaah
ar-Rahmaan ar-Raheem' tor verily it (i.e., the Faatihah) is the 'Mother of the Qur'aan' anil the "Mother of the Book' and the 'Seven oft-repeated verses'; anil 'Bismi/lah ar-Rahmaan ar-Raheem' is a verse ol it. This narrathen recite (with
it),
'Bismillaah
'
tion
is
explicit in that the
basmalah
is
a verse of
Soorah al-Faatihah. and since the

is
narrations that are used to prove that the basmalah

implicit reasoning, this narration
not a verse are
all
is
based on
must take precedence.'" However, there

beginning
ol the
no strong
proof that the basmalah
is
a verse at the
(yg)
other soorahs, for there exist
narrations that the Prophet
used to mention other soorahs without reciting the

(S^g) said, "Verily,
its
basmalah. For example, the Prophet
there
is
a soorah in the
Qur'aan
It
composed of thirty
is,
verses that interceded for
companions
until
he was forgiven.
Blessed be
He
in
Whose Hands
is
is
the Dominion..." [67:1
|,
w
is
This narration shows that the basmalah
not a verse of the soorah, as this soorah
composed
ol thirty verses
without the basmalah.

is
The
is
issue ol
whether the basmalah

an actual
a verse at the
beginning
ol the soorahs or
is
not
not of significant importance, since the difference ol opinion

is
not over whether
the basmalah
verse (the scholars are agreed that
it
is
a part
of the verse
in
J42
^4
5
cl.
al-Banna,
p. 358.
For
.1
discussion ol thcahruf, refer 10 Chapter in.
Reported by ad-Daraqujncc; c as-Sahcetyi/i,
1183. This hadceth

ol
is
narrated through a
number of
ol
different chains,
most
ol
which make
tins a
statement
Aboo
is
lurayrah, and inn a Iwdecih ol the Prophet
(5&<)- This is why some scholars staled Aboo Hurayrah. anil not a ladceth).
thai this hadeeth
not authentic
(meaning
thai n
is
.1
statement
$44
cl.
ar-Kaazic.
Muhammad
inn 'L'niar Fakhr ad-Din: Ahl<aom al-Basmalah, ed. Majdi Ibrahim,
Maktahah al-Qur 'aan, Cairo,

345 Reported by
n.d.. pps. 29-34, for
an explanation
ol the
previous implicit' narrations.
Aboo Daawood.
160
An
27:30), but rather, where
is it
a verse; is
it :
only
in verse 27:30, or at the
beginning
of all
thesoorahs, or only ofSoorah al-Faatihah.
Therefore, the issue ofwhether the basmalah
forms a part of the soorah as

opinion
is
a verse or
it
not
is
the only area in which difference of

in that a
permitted. As such,
occupies a unique status

is
person
who denies
the basmalah as a verse otlhe soorah

this, to
not to be considered a disbeliever. Contrary to

is
deny any other verse of the Qur'aan
considered to be disbelief. Az-Zarkashee
writes,
"There
is
no difference
1 '"'
of
opinion
among
(at
the
Muslims
that a person
is
who
denies the basmalah as a verse in the Qur'aan

be considered a disbeliever."
the beginning ofthe soorahs)
not to
To conclude,
Faatihah, but
best.
is
the basmalah
is
counted as
a verse at the
beginning of Soorah
al-
not a verse at the beginning of any other soorah, and Allaah
knows
As
been
ibn
for the fact that
Soorah at-Tawbah does not begin with the basmalah, there have
There arc narrations from 'Alec left out of at-Tawbah since the basmalah signifies peace and mercy, and at-Tawbah was revealed as a warning and threat lor the pagans. Other weak narrations mention the story that the Companions cliil not know whether at-Tawbah and al-Anfaal were two soorahs or one, so they purinterpretations seeking to explain this.
to the effect that the
many
Abee Taalib
basmalah was
posely
left
the basmalah out at this place.'

says,
'
The
strongest opinion, however,

is
is
as alit
Qushayree
because
'The correct reason that the basmalah

it
not
at
the beginning of
is
Jibreel did not reveal
with (the soorah)."'*"
VI.
The Soorahs
The word
'soorah'
of the Qur'aan
means an enclosure or a
an elevated plain."
it
1
fencing, such as the walls
around
a city.
It is
also used to denote
"
When
meaning,
applied to Islaamic sciences,
signifies a specific
linguistic
is
group of verses
in the
Qur'aan, arranged in a specific manner.

a 'soorah'
Combing its
"The
meaning to
the Islaamic
all
has 'enclosed' certain verses, and
elevated in status over
other
speech. Ibn Katheer (d. 774 A.H.) writes,

guistic
scholars have differed over the linroot
meaning oi'soorah.' Some

as
if
say
it is
from the
word
that signifies elevation...

its
so
it is
the reciter of the Qur'aan rises from one level to another, or due to
(the
soorah's) high status....
And
it
is
also possible that 'soorah' signifies the
various verses, just as the walls of a city (Ar. soar)

ants..."""
combining of combine and enclose its inhabit-
346 az-Zarkashee, Bahr,

3-17
p.
472.
This narration
will
v.
lie
discussed in the next section.
34H az-Zarkashee. 349 Ubaydaat,
1,
p. 26.3.
p. 136.
v.
350 Tafsealbn Katheer,
I.
p. 9.
The Compilation
ol the
Quraan
161
The Arrangement of the Soorahs
The scholars of Islaam

mended
whether
have agreed (ijmaa')
to the fact that
it is
obligatory to follow
that
it
the arrangement ot the soorahs in the writing ol the mus-haf,

(hut not obligatory) to follow this
this recitation
and
is
recom-
arrangement
in the recitation ol the

it.
Qur'aan,
occurs during the prayer or outside ol
However, they have
disagreed concerning the origin of this arrangement into three opinions.

1
The first opinion

his
states that the
arrangement of the soorahs was from the

official
ijtihaad
of the Companions. In other words, w-hen Zayd compiled the
mus-haf. he
employed
own
ijtihaad in the
arrangement of the soorahs, and the other Compan-
ions agreed to this.
This
is
the opinion ot
1
Imaam Maalik
(d.
179 A.H.) ami
Ahoo Bakr
al-Baaqillaancc
(d. 4<>.?
is
A.H.)."
The
'Alec's
proof that
given for this opinion
is
the fact that the different
Companions
For example,
had different arrangements ot the soorahs

mus-haf was arranged
in
in their respective mtis-hafs.
chronological order, starting with Soorah al-Iqra,
then al-Muddathir, and soon. Both ihc mits-hafs ol 'Ubay ibn Ka'aband Ibn Mas'ood
started with al-Bacjarah,
then an-Nisaa, then Aali-'Imraan. These differences, acthis
cording to the proponents ot
opinion, show that the arrangement ot the soorahs

it
was not from the Prophet
(^g), lor hail
been
so, these
Companions would have
written their mtis-hafs with the proper
arrangement
ol the soorahs.
However,
this
is
the weakest ol the three opinions, since the mus-hajs ol the

to read.
Comin
panions were personal, and were not meant lor others

tact
Most
ol
them were
incomplete, and as such do
not constitute any proof. Apart from that, these mitsot the
hafs
were written during the lifetime
Prophet
it
(Sjg),
when
the revelation ol the

possi-
Qur'aan had not even been completed. Therefore,

ble for these mits-hafs to
2)
would not even have been
have been arranged
in the correct order.
The second opinion claims that part ot the arrangement was done by the Prophet (Sg), and part by the ijtihaad of the Companions. The followers of this opinion, however, have disagreed as to how many soorahs were arranged by the Prophet (-^5) and how many by the Companions. The most common opinion amongst
ranged by the Prophet
(jjsjg)
this
group
is
that all the soorahs
were
ar-
except tor Soorah ai-Tawbah and al-Antaal. As proof they
use the following narration:
Ibn 'Abbaas narrates that he asked T'thmaan,
"Why did you

which
is
pair al-Antaal, even
though
it
is
from the mathaani^ with
at-Tawbah.
from the mi'een. Anil
why
did you not write the basmalah between them,
and put both of them
in the tjwaal
soorahs}"
'Uthmaan answered, "The soorahs used to be revealed to the Prophet (^?,), so whenever something was revealed he would call a scribe anil tell him, "Put this verse in the soorah in which such-and-such is mentioned." Soorah al-Antaal was one ot the first soorahs to be revealed in Madeenah, anil Soorah at-Tawbah was one ol the
?5
as-Suyootee,
v.
I ,
p. 82.
last
<i2
For
:i
discussion of the tntuhaani, ijtuaal ami mi-eai, see the
section
of this chapter.
162
An
last parts of
the Qur'aan revealed, and

I
its
story
was similar to
it
it
(i.e.,
Soorah at-Tawbah
(j^g)
resembled Soorah al-Anfaal), so

passed away before
I
thought that
was
a part
of it. The Prophet

because
ol this,
I
could ask him concerning
this issue, so
put the
two of these
together,
and did not write the basmalah between them, and put them
amongst the seven tiwaal sooraks.

This narration would be
a very explicit
proof tor those

is
who
hold this opinion,
if it
was not
for the fact
that the above narration
weak."^ Therefore,
this narration can-
not be taken as proof in this matter.
This opinion, that
all
of the Qur'aan except tor at-Tawbah and al-Anfaal was
ar-
opinion of the majority

It
ranged by the Prophet (^g), was held by as-Suyootcc (who claimed that this was the ol scholars), al-Bayhaqcc (d. 458 A.H.) and others.
should be pointed out that the proponents of both of the above opinions claim
that the present
arrangement must be followed, since the Companions
nil
agreed to
it
{ijmua).
3)
The
last
opinion
states that the soorah
order was from the
command
of the
Prophet (^).
In other words, the
arrangement of the soorahs was understood by the

taught them
this,
Companions
since the Prophet
(%0,)
and
this
is
why 'Uthmaan
ar-
ranged the soorahs
in the present
arrangement.
is
This
(&f,)
is
perhaps the strongest opinion on the matter. This

recite the soorahs to the
because the Prophet
used to
Companions
in
in a specific order,
and he (^)
mentioned the order ol some of them

the two bright ones: al-Baqarah and
certain hadeeth. For example, he said, "Recite
and he (^) said, "I have been AahVImraan, given in place of the Torah the seven tjwaal, and I have been given in place ol the Psalms the mi cen, and have been given in place of the Gospel the mathaam. and was honoured over the others with the mufasatl. This hadeeth will be discussed in
I I
"'
the next section; however,
it
clearly
shows
that the
Qur'aan had been arrangetl into
some order by
Also,
the Prophet (^g). the Prophet

(-^g) recited
when
it
the Qur'aan to fibred every year, he
(^) must
it.
have recited
in a particular order,
and Zayd was present when he
recited
When
Uthmaan compiled
to this order.
the
m us- haf. Zayd would
have used the same order that he had
heard from the Prophet ($g). Another proof is that none of the Companions objected
Therefore, the arrangement of lUc soorahs must have been
that
is
known
to the
Companions, and
why
they agreed to
is
it
(ijmaa).
Perhaps the strongest proof

in
the narration of
Hudhaytah at-Thaqafcc
'We break
(d.
42 A.H.),
which he
said, "I
asked the Companions (during the lifetime of the Prophet (%,))
'How do you
divide the Qur'aan?*
They
replied,
it
into three soorahs, then
353
>54
Reported by
In
its
Aboo Daawood and

is
others,
cf.
Qattaan
p. 14
$.
chain
Yazced
al-b'arscc.
whom
al-ISukhaarec mentioned in his ad-Du'a/aa.

p.
1
Ahmad
Shaakir
said ol this hadeeth. "It has

35*5
no
basis."
See Qattaan.
44.
Reported bj Muslim.
in his
356 Reported by at-Tabaranee
Kabeer; c as_-Saheehah
1480.
The Compilation
then seven, then nine, then eleven, then thirteen, then the
""
ot the
Quraan
163
five,
iniifassa/
from Qaal
to
the end.'"
In oilier words, the

it
Companions would
to all the
reeite the
Qur'aan
in a specific
order so that they could finish
every week. This narration shows that the arrange-
ment of the soorahs was known

Prophet (>.
Companions even during
the
life
of the
Imaam al-Karmaanee
the
said,
Qur'aan
is
written in the
"The arrangement ol the soorahs is Irom Allaah, and Lauh al-Mahfoodh in this arrangement. It was recited to
order every year, and he (gg) recited
(d.
it
(ihreel
by the Prophet
(jyg) in this
twice the
year he died."
Aboo Bakr al-Anhaaree

it
328 A.H.)
said,
"The whole Qur'aan was

a period ol
revealed to the lower heavens, then
was revealed gradually, over

in
twenty
or so years.
A soorah
would be revealed
and
response to an occurrence, anil a verse in
response to a happening. Jibreel used to inform the Prophet (-^) ol the arrangement
and place
ol
the verses
soorahs, so the
all
arrangement
it
ol the soorahs
is
like the ar-
rangement
of the verses
and words -
ol
is
from the Prophet
(^g). Therefore,
whoever changes the arrangement

be has ruined the arrangement
of
ol a soorah to a place before or after
what
it
should
proofs
the Qur'aan."
Al-Hamad
writes,
"The
($,),
given (by the proponents ot the second opinion) are not explicit, and the possibility
remains that the Companions look

is
this
arrangement from the Prophet
and
this
the correct view..."'

In fact,
many of the
scholars have discussed the
wisdom behind
the present ar-
rangement
of the soorahs.
fact,
The
majority of lafsccrs also discuss the relationship be-
tween thesoorahs. In
entitled Tanaasiq
as-Suyootee wrote a multi-volume work solely on this topic.
ad-Dnrarjl Tanaasub as-Suwar .""
The Number ofSoorahs

There arc
scholars.
1
14 soorahs in the Qur'aan.
and
this
is
the view held by almost

at-
all
the
A very small
minority held the opinion that Soorah al-Anfaal and

to
Tawbah
are in fact
said.
one soorah. and thus consider there
be
13 soorahs.
Imaam az-Zaxkashee
Ami know
lirst
that the
1
Dumber ofsoorahs of the Qur'aan, by consensus

I
of
those in authority,"'
is
14. as is
present
lasi ol
in ihe
mus-hafoi 'Uthmaan, the

is
of which
A.I
I.)
is
al-Faalihah ami the
which
an-Naas. Mujaahid
(il.
lull
saiil
thai there
is
were
$.
combining al-Anfaal ami al-Tawbah

(-S;)
as
one... but this
refuted In the fad that the Prophel
named each of
them
separately.
$57 Reported by
$58
recite
Aboo Daawood.
v.l, p.
Hold quotes Irom az-Zarkashce.
259.
Whal
is
imam
In
changing the arrangement
is
not to
one soorah before die other in

.i
prayer, lor this

is
was
occasionally
done hy the Prophet
(5l. but rather to
consider
soorah
.is
having
.i
position that
not consistent with the present arrangement.
$59 al-Hamad, p. 122. $60 Published by 'Aalim al-Kutub, Beirut, 1987.

$61
hx.Ahlal-ti.aU an al-'Aqd.
$62
az-Zarkashce,
v.
I,
p. 251.
164
An
The Names of the Soorahs

As
lor the
names of the
soorahs,
many
of
(HI), such as the hadeeth
quoted above that
them have been given by the Prophet mention the names of al-Baqarah, Aalithe soorahs are not found in the hadeeth
it is
Imraan and al-Kahf. However, the names of

of the Prophet
(jig).
all
Some
names were given by the sa/af as well, and thus

there are
possible
that a soorah has
more than one name (although
some who hold
that
even
the
is
from the Prophet (JH)). 363 For example Soorah at-Tawbah also called al-Baraa'ah, and Soorah al-Ghaafir is also called al-Mu'min. A. soorah
names
of"the soorahs arc
was
typically
named
tor a story,
is
theme or word
in
it.
The longest soorah
Soorah al-Baqarah, and the shortest
is
Soorah al-K.awtb.ar.
The
Classification
of the Soorahs
and the
The soorahs of the Qur'aan arc grouped into four categories, the tjwaal (long) soorahs,
the mi'ecn (hundred) soorahs, the mathaani (oft-recited) soorahs
jointed) soorahs.
miifassal (dis-
These categories are based on

have been given
of the in place of the
I
hadeeth of the Prophet

I
(j||) in
which he
said, "I
in
Torah the seven tjwaal, and

have been given
,M
have been given
place
Psalms the mieen, and
in place of the
Gospel the mathaani,
and
was honoured over the others with the
mitfasjal.'"
The tjwaal soorahs: These are the first seven soorahs Faatihah. Some have added at-Tawbah as included in the
1)
in the
Qur'aan
after the
is
tjwaal since there
no
basmalah that separates
it
from Soorah al-Anfaal. They have been called tiwaal be-
cause they are the longest soorahs in the Qur'aan.

2)
The
mieeti:
These are the soorahs that have over or around
hundred
verses,
hence their name.

3)
The mathaani: These soorahs The

These soorahs
are the oft-repeated ones since they are recited in

after the mi-cen.
prayers
4)
more often than the longer ones. They occur

miifassal:
arc called disjointed or broken because of the fre-
quent occurrence
from Qaaf
(or,
of the
basmalah.
They
start,
according to the strongest opinion,
according to another opinion, al-Hujuraat) and finish with an-Naas.
As
for the particular soorahs that qualify as the to
mieen and mathaani. there docs not

ends
at
appear
Faatir.
be any consensus.
Some have
said that the mi-een soorahs
Soorah
This would then imply that the tjwaal arc the soorahs from al-Baqarah
to
at-Tawbah;
the mi-een from Yoonus to al-Faatir; the mathaani from Ya Seen to al-Hujuraat and
363 Sec az-Zarkashcc,

soorah names, although
i64
it
v.
I, p.
270,
where
lie
himself expresses his doubt over the divine origin of die

to this opinion.
seems dial he also leans
Reported In
at
-Taliaaraanee in his Kabccr,
cl.
us_-Saheehah
148(1.

the mufassal from the scholars."'"
165
Qaaf to an-Naas. Again,
this classification
is
not agreed upon by
Other Classifications
The Quraan
of days.
1)
has also been divided into sections to
facilitate reading.
These
divi-
sions have been adopted to assist the completion ol the Qur'aan in a certain
number
The ones
that are
more common
is
in the
mus-hafs of today are as follows:

il
Manzil:
The Qur'aan
in
divided into seven manzils, so that

a day. in
a person wishes to
finish the
Qur'aan
one week, he may read one manzil

to finish the
this: "I
Most
quoted
(3^5)
of the
Companions used
Qur'aan
one week. The narration
earlier
Irom Hudhaytah shows
asked the
how
they used to divide the Qur'aan (for
Companions of the Prophet reading purposes). They responded,

from Qaaf to the end.'" * In other
al-Baqarah, Aali-'lmraan and anrecitation of the
Three
soorahs, then fixe soorahs, then seven soorahs, then nine soorahs, then eleven
soorahs, then thirteen soorahs, then the mufassal
words, the
first
day
of the
week they would
recite
Nisaa; on the second day, the next
five soorahs;
and so on, so that the
Qur'aan would be finished weekly.

In the mus-hafs ol today, the manzils arc different
from
this narration. This divi-
sion of the Qur'aan into manzils

tries.
is
not present in most mus-hafs printed in Arab coun-
2) Juz:
The Qur'aan
in
is
also divided into thirty parts, each of which
is
called a juz.
This
is
done
order to
is
facilitate its
reading in one month. In certain non-Arab coun-
tries, this
division
also called a sipaara.
3) Hizb: The mus-hafs printed in Arab countries are typically divided into hizbs. The Qur'aan is composed of sixty hizbs, and thus every juz contains two hizbs. The
beginning of eachy'2 beginning

of
is
also the beginning of a hizb,

is
and the middle of a juz
is
the
another hizb. Each hizb

ruba's.
further divided into quarters called ruba'.
Thus, each juz contains eight

4) Riu\u:
The
mus-hafs printed in the Indian subcontinent are typically divided
into ru\us, each equivalent to
one or two paragraphs
of text.
The ruku
is
accompanied
by three numbers.
that particular soorah.

ru/(u.
The top number denotes the number of the ruku with respect to The middle number indicates the number of verses in that The bottom number indicates the number of the rul(ii with respect to the juz in
it
which
occurs.
36
s
)
Although Tarhooni
in his
work does
not hold
hat
it
is
necessary lor the soorahs. in each
ol
the differ-
ent categories to he sequential. So, lor example, he holds that the tjwaal arc from al-Baqarah to al-Aaral",
and Yunus, placing al-Anlaal with the muthani, and al-Tawbah

366 Reported by Aboo Daawood.
in the mi'cai\
C H A P T E R
The Beginning of the
Soorahs
I.
The
Different Categories
be divided into ten categories, into which
all
The beginning of the soorahs may

1
the
L4 soorahs
1)
may
be classified.'"
The
Disjointed Letters (al-MuqaUa'tiat). For example, AUf-Laatn-Meem,Kaafetc.
Haa-Yaa-'Ayn-Saad, Haa-Meem,
These
are twenty nine soorahs in
number. This
category shall be discussed in greater detail in the next section.

2)
The
Glorification of Allaah. This
is
divided into two sub-categories.
The
first
category
is
the glorification by
means
ol Praise,
and by attributing Names
and Attributes of Perfection. For example.
All Praise is
due to Allaah..^.
1:1
and,
-Blessed he
He
in
whose Hands
is
the
Dominion"
|67:1
The second
category
is
the glorification by
means of negating
attributes ol
weak-
ness and imperfection. For example,
"Glorified and Exalted he
He
(i.e..
He
is
Rxalled over
nil evil
that
is
attrib-
uted to
Him)"
17:1
and,
<
dorily the
Name ol
your Lord, the Most High-
|87:l
1.
""
567
az-Zarkashce,v. I.p.164-181.
rhis distinction will be better appreciated
ii
36S
Al/uu/i'
one understands the
different
mean togs
I
>i
'Subhoon
and 'AUhmuliilhluah'
'.
he
latter
has the connotation ol praising Allaah because
le possesses the
Most
IVrlcct
Names ami
Attributes, whereas the former has the connotation at negating
from Allaah an)
attributes oi imperfection,
ami thus aliirmmv; only Pcrkd
Attributes.
The Beginnings
There are
in the first
of the
Soorahs
167
a total of fourteen soorahs that
begin with glorification;
hall of
them
are
category and hall are in the second.
3)
Call.
For example.
(22:1
fit
tj*X^#Cft
J.\3\l\i,"0
Mankind"
and
others);
"O You who Believe" i\$ and "O Prophet"
(5:1
anil others);
(33:1
and others).
(Sg).
There are ten soorahs that

4)
into this category, five of
which address the Prophet
Statement of Fact For example,
jjltpClilJi "Successful
indeed are the Believin
ers" (23:1), or 3yjS*
"He frowned and turned away"
(80:1).
This occurs
twenty-
three soorahs.
5)
An
it
Oath. For example,
$ "By
the Time!" (103:1), or isy&J&% "By the Star

in fifteen soorahs, all of
when
6)
goes down" (53:1). This occurs

Condition. For example,
which
are
Makkan.
O ^cJ^>^'j-~
~'&\>\
Comes, and the Conquest"

This occurs in seven soorahs.
7)
(110:1), or jffi<julfy
"When the Help of Allaah "When the Event Befalls" (56:1).
A Command, For example, $*<$&$$ "Read, in the name of your Lord!" (96:
He
is
1 ),
or j^-lilifyji "Say:
this category. 8)
Allaah, the One!"
(1
12:1)
There arc
six soorahs that
fit
into
Question. For example,
S^:Li,U
"What
are they asking about?" (78:1) or the
^2ll>jS5j\ll*j\
"Have you seen him who denies
Recompense?"
(107:1).
This
also occurs in six soorahs.

9)
An
'
Invocation. For example. 1^1^111,^

(83:1),
j'
"
"Woe
Aboo
to those
who
give less in
measure
(104:1),
ith
and weight!"
and
1^,'y
j.'
0}j^'^k=^' "Woe 3
:
to every slanderer
oi
I
and backbiter!"
._!-'-
"Ma) the two hands
,ahab perish, and he (along u
them)!" (111:1). These are the only three soorahs where this occurs.
10)
A Reason or Cause. There is only one soorah where this occurs: .^-i.-ii.'V
(106:1).
"For
the
taming of the Quraysh!"
ii.
The
The
Disjointed Letters
.
disjointed letters, or the muqatta'aal occur at the beginning of twenty-nine
soorahs in the Qur'aan. These letters, fourteen in

letters of the
letters,
number, comprise exactly

letter,
half the
Arabic alphabet. Three soorahs begin with only one

letters,
ten with two
twelve with three

letter
is
two with tour
letters,
and two with
five.
The most
common
mean,
in
seventeen soorahs.
The
least
common
are lâaj
and noon.
which both occur only once.
There have been numerous interpretations

letters,
as to the
meaning and purpose
ol these
ranging from the ludicrous (some Orientalists claim that these

the scribes
letters are
the
initials of
who
wrote the Qur'aan for the Prophet (^)).

interpretations
to the sensible.
Some
ol
the
more common
and opinions are discussed below:
16S
An
ol
the Qur'aan
These
letters are
is
from the
Miilaslnnibili,""
ami only Allaah knows
their
mean-
ings.
This opinion
is
a very
common
one, and
it is
definitely the safest opinion.

secrets in
it,
Ahoo
Bakr as-Siddecc|
of the Qur'aan
is
reported to have said, "Every
hook has
(in
anil the secret
in the
heginning of the soorahs

this
the muqatm'aat)."
it
However, even though

bility that
(tl.
opinion
is
the safest one,
does not rule out the possi-
some purpose and meaning. I'akhr ad-Deen ar-Raazee commenting on this view, "It is not possible that Allaah would include something in His Book that His Creation would not understand, because
these letters have
saiil,
606 A.H.)
Allaah
is
the
one who has commanded us
10 relied over this Book,

its
and seek guidance
from
2)
it.
This cannot be achieved except by understanding

letters are
meanings.'"'
These
from the names of Allaah. There are reports from Ibn 'Abbaas
these reports are
to this effect,
such as 'A/if-Lum-Mecni' indicates the three names: Allaah. Lateef and

all
Majeed,
all
of which are amongst the names of Allaah. However,
not authentic. Other
weak
reports state that these letters are the greatest

1
name
of
Allaah (al-Ism al-Adkam), but these reports must be rejected too.

3)
''
Allaah has sworn by these
letters.
In other words, these letters have the
same
is
purpose as the other oaths

refuted since this
is
in the Qur'aan, such as "By the
Dawn"
(89:
).
This view
not the proper

to
way the Arabs used

weight.
to swear, anil therefore this
opinion does not seem

4)
all
have
much
These
letters represent
numerical values. "This opinion

in the
is
rejected outright, as
such numerical interpretations arc unfounded
Qur'aan OtSunnah. Certain
fabricated Inuleeth support this view.

5)
They stand
'
for specific
meanings. In other words, they are acronyms

(I,
for phrases.
For example, Alif-Lcmm-Mecm' stands fox Ana Alhuihu 'Alum

Allaah. (ibreel
Allaah.
Know), or
and
Muhammad.
Again, there
is
no proof
for this.
6) Esoteric Interpretations.
These are usually given by

say, all
certain extremist Soofis
and
is
other heretical groups. Needless to
of these opinions are baseless since there
no proof from the Qur'aan or Sunnah

7)
to
support them.
They
are from the

is
names
of the Qur'aan.
Most
of the scholars
have rejected
this
view, as the Qur'aan

8)
not referred to as 'Alif-Lum-Mccm, or any ol the other

to baffle the disbelievers.
letters.
They
arc
meant
The
disbelievers used to say,
)o not listen to the
Qur'aan, anil
make
noise
(i.e.,
babble)
in the
midst of
it.
so that you
may overcome
(the Qur'aan) |4I:26|
$69 See
( :!..
2,
The Clear and Unclear

v.
Verses'.
$70 az-Zarkashec,
liakr.
.is
I.
p. 17?. It is essential,
il
however, to
verity
il
this actually
was
tin-
statement
ol
Aboo
az-Zarkashec reports
\.
without an isnaad.
i/l
az-Zarkashce,
1. p.
17$.
572
Ubayiiaat, p. 208.
The Beginnings
Thus, Alhiah revealed these
letters to
of the Soorahs
169
bewilder the disbelievers. This opinion

in
is
a
it.
plausible one, but again there does not
This was the opinion of ar-Raazee

9)
in
seem to be any strong proof his famous fa/seer.''

Thus,
it
support of
They
arc the
names of the
Although
soorahs.
is
possible to say Soorah Ya-Scen,
Soorah Taa Haa,

be used
lor. it
etc.
this
might be one of the purposes the muqatta'aat can
does not
really explain the
meaning
of the muqatta'aat. Also, less
than a
third of the soorahs actually begin with these letters, therefore this cannot be their
primary purpose.
10)
They are meant

first
to
demonstrate man's limited knowledge. By including the
miiqaUa'aat as the
verse of the
Qur'aan
after Soorah al-Faatihah,

infinite
man
is
being
reminded
1 1
of his limited
know
ledge,
and the
knowledge
of his Creator.
They
are a reference to the other half of the alphabet. In other
words, the Arabs

are
arc being
reminded
that this
Qur'aan
yet
it
is
composed
of their letters, in
its
and the words
the
same
as their words,
and
cannot be imitated
style
and prose. Thus,
these letters seek to display the miraculous nature ol the Qur'aan.
To add weight
to this explanation,
it
is
noticed that, in almost
all
soorahs
where
these letters occur, the very next verse mentions the Qur'aan. For example,
Kjtdii
AIif
-Liim-Mcem. This
is
indeed the Hook, there
is
no doubt
in
it.
a guid-
ance for the pious* |2:1-2|."'
This
last
opinion was the opinion of az-Zamakhsharee

al-Baaqillaancc
it
(d.
538 A.H.)
in his fa-
mous tafseer.'"^ Imaam

half the alphabet, as
miracle,
let
(d.
403 A.H.) said, "These
letters are exactly

is
if
is
being said, 'Whoever presumes that the Qur'aan
not a
him
7"
take the other half and form a speech that can compete with the
Qur'aan!""
12)
They
are used to attract attention.
The
muqatta'aat are not a
phenomenon
was
to follow.
started b\ the
ters at the
Qur'aan; the Arab poets
<>l
Jaahilliyah occasional 1\ used disjointed In-
beginning of their poetry
to attract attention to the
poem
that
Also, the Arabs at the time of the Prophet (Sg) never questioned the muqata'aat, despite the fact that they tried everything to disparage the Prophet (5^).
and the Comletters,
panions never asked the explanation of these

their thirst for
letters
from the Prophet (^g), despite
knowledge. This shows that they were not puzzled by these

its
since they were accustomed to

this
use in the
poems
of Jaahilliyah. Thus, according to
opinion, the muqatta'aat are used to attract attention to the soorahs, and to prove
to the disbelieving
Arabs that the Qur'aan was a revelation from Allaah, since even
Tafieer ar-Raazee,
v.
p.
7.
374
The only SOOraJlS where

middle
I .
this
docs not occur are al-'Ankabool and ar-Room. hut even these mention
tin (lur'.ian in the
ol
7.
the jw;n;/;s.
375 al-Kashaaf,
v.
p.
170
An
though the mucjathi'aal were used by the poets of old, the Qur'aan"s
inimitable.
In a topic of this nature,
it is
style
of "poetry'
is
impossible to authoritatively say which ol these opin-
ions
in
is
the correct one, since there (Iocs not exist absolute proof for any ol
first
a way, this aids the
opinion!).
Many
can be eliminated as baseless or
ihem (hence, weak
(opinions two through seven).
Opinions
eight, nine,
and
ten,
although are plausible ones, do not seem
to
be the
primary purpose of the imiqaua'aat. They may, however, be secondary purposes.

This leaves three opinions, the
first,
eleventh and twelfth. As lor the
first,
as
was
pointed out
letters,
earlier,
it is
true that only Allaah
knows
for certain the
meanings
ol these that arc
but this does not rule out the possibility that they
may have meanings

to
possible to grasp.
Concerning the
last
It
two opinions, there does not seem

seems
likely,
be any
grounds
for rejecting either o!
them.
therelore, that they both are the
strongest opinions,
It is
and Allaah knows
best.
ol
concluded, then, that the actual purpose

it
the mttqatta'aat
is
known
is
only to
prove both by showing the Arabs that the Qur'aan the miraculous nature of the Qur'aan,
Allaah; but
to
does not seem too unreasonable to claim that their purpose
despite
its
inimitability
- was composed of their

to
letters
and words, and by using the

of
techniques of the JaahiUiyah poets
challenge and prevail over the eloquence
the
poems
oldld.
177
'" 8
III.
The Ending of the Soorahs

Just as the
beginning
of the soorahs
last
have
a certain
is
unique
style,
so too
do the endwill leave
ings of the soorahs.
The
part of a speech
the part
which the reader
with, therefore
it
must have certain
characteristics that
make
it
stand out above the
rcstot the speech.
The endings of
strong impact
the soorahs arc typically very comprehensive the reader.
and
forceful, leaving a
upon
An example
is
the ending oi'Soorah Ibrahcem:
376
/.arzur, p. I S7.
377 Also
sec die opinion of

ol
Aboo Bakr
al-Jazaa'irce in his lafscer,
v. I,
p. 7.
378 Tin- Committee

cerning these
6395;
v. -I.
Permanent Scholars (al-Lajnah ad-Daa'imah) of Saudi Arabia was asked conbeginning ol the soorahs. In response k> ibis question, they issued
a
letters ai the
faiwa (#
p.
144 oflhcir/'iz/tMnw) which Males:
"The scholars have

is
differing opinions concerning this issue,

ai
but the correct one - and Allaah
knows
best -
thai these letters

is
the beginning
of the soorahs are an
indication ol the/yiwe ol the Qur'aan. and that the creation

lent to
it,
incapable of bringing forth Mmiclhing equivaletters (i.e..
despite the laci that

in.
it
is
composed
ol
these
same disjointed
the Arabic alphabet) that

al-
they talk
I
And
ibis
opinion
is
the one thai
Shaykh al-lslaam lbn Tayniiyyah defended, and Aboo
lajjaaj
al-Mizzi agreed with."
The Committee members
were: 'Abdullaah ibn Qa'ood. 'Abdullaah ibn
Ghudayaan, 'Abd ar-Razaaq
Afeeii,
and 'Abd al-'Azeez ibn 'Abd Allaah ibn Baaz.
The Beginnings of the

This
Soorahs
171
(Quraan)
is a
Message
lor
mankind (ami
a prooi against
them),
in
order thai they ma\ he warned thereby, and that they

only
One God who
is
worthy
ol
worship, anil that
may know tli.n dure is men ol understanding
may take
hecd!.[ 14:52]
is
Another example
the
comprehensive dit 'aa that forms the
last
two verses ofSoorah

praise
al-Baqarah. Soorah Aali-*Imraan ends with the exhortation of being patient and persevering in the cause of Allaah; Soorah al-Maa'idah
and al-Hashr end with the

a beautiful description
ami glorification of Allaah; Soorah at-Tawbah ends with

Prophet (^,). and so
forth.
is
of the
An
with
important aspect of this topic
the relationship of the beginning of a soorah

oil
its
ending, for example. Soorah al-Mn'minoon starts
with the phrase.
Indeed,
of a surely the believers are successful!*
[23:
and ends with.
<Surely. the disbelievers will
not be successful..." [23:1 17|

is
The
ending
ol"
relationship ol the ending ol a soorah with the beginning ol the next one
also a topic of great importance. Typically, the

ol
beginning
ol a
soorah
is
related to the
the previous one, either by meaning, or wording. For example, the ending
is a
Soorah al-I'aatihah
request to Allaah to guide us to the Straight Path, and the

if in
beginning of Soorah al-Baqarah describes the Qur'aan as a guidance, as

to the prayer. Likewise, the
answer
to be
ending of Soorah Aali-'Imraan exhorts the believers
patient
and
fear Allaah,
and the beginning of Soorah an-Nisaa' commands mankind

the ties ol kinship; the ending ol Soorah an-Nisaa' contains
relatives
to fear Allaah,
and
lultil
the laws
of being
just
amongst
with regards
to the laws ol inheritance,
and
the beginning ol Soorah
al-Maa idah reaffirms these commands by commanding the
believers to be just in fulfilling their promises
and
obligations.
An example
of a relationship
in
wording
>-
is
the ending of Soorah at-Toor,
?tfT*t ""-!*'< i.lr' -
"And
stars..
in
the night-time, glorify (AllaafTs) praises, and
at
the setting ol the
|52:49|
ol
and the beginning
Soorah an-Najm,
By the star
when
it
goes down
[53:
both the ending and beginning mention the
word
'star.
$79 For this section,
ef.
az-Zarkashee,
v.
I.
p. 186.
CHAPTER
(I
The Ahruf of the Qur'aan
i.
The Meaning of the Word 'Ahruf

The word akrufis
the plural of harf. Linguistically, 'half has a
number of mean-
ings, including:
1
A letter or a
alphabet.
word.' Al-huruf al-abjadiyya, for example,
means
the letters of the
2)
'The border, the edge of something, the brink.' For example, Allaah
says,
Ancl
(i.e.,
among mankind
is
he
who
in
worships Allaah
1
(as
it
were) upon
half
upon the very edge, or
doubt) |22:1
3)
To
swerve from the truth,
to distort.'
Allaah says concerning the Jews,
^<L*_*5
...
they have displaced
(lit.,
yitharifutia)
words from
their right places..."
14:46)
Its
exact definition in Qur'aanic sciences
is
the subject matter of this chapter,

a
and
therefore cannot be defined at this point.
However,
temporary definition may be
given as follows:
read.
The ahruf are the various ways that the verses of the Qur'aan arc Imaam al-Qurtubee (d. 671 A.H.) said, "Every variation of a word in the Qur'aan is said to be a harf. So, for example, when we say the harf of Ibn Mas'ood, means the
it
way
that Ibn
Mas'ood used
to recite that verse or word."""
Most English authors translate ahruf as 'modes' or 'dialects.' However, in this book the word will be left in Arabic since the meaning is broader than these translated
words.
380 Ubayda.it.
p. 153.
"

II.
173
The Number of Ahruf of the Qur'aan

The Qur'aan was
revealed in seven ahruf.
so
The proof for this is found in many much so that it reaches the level of mulawaatir. (syg), Jalaal ad-Dcen as-Suyootee lists twenty-one companions who narrated that the Qur'aan was revealed in seven ahruf'* Some of these narrations are as follows:
narrations from the Prophet
1
1)
Ibn 'Ahbaas reported that the Prophet
(-^g) said, "Jibreel recited

I
the Qur'aan to
me
in
one
hjirf
and
recited
it
back
to
him, but
it
requested
number
"It
of harf)
and he continued
(d.
1
to increase
for
me,
until
him to increase (the we stopped at seven
ahruf." Ibn
Shihaab az-Zuhrec
24 A.H.), one of the narrators of the Inulccth, said,
has reached
me
that these seven ahruf are essentially
one
(in
meaning), they do not
differ 2)
about what
is
permitted or forbidden.
"'
'Ubay ibn Ka'ab reported that the Prophet

tribe
(j^g)
was once on the
outskirts of
said,
Madeenah (near the

"Allaah has
of Banoo Ghifaar)
when
Jibreel
came
to in
him and
commanded
this!" Jibreel
that
you
recite the
Qur'aan
to
your people
one harf." The

to
"I
Prophet
ble
($g;) replied, "I
ask Allaah's pardon and forgiveness!
My people are not capacommanded you

again replied,
(iig)
of doing
then
came again and

in
said, "Allaah has
recite the
Qur'aan to your people
two ahruf." The Prophet
ask Allaah's pardon and forgiveness!
My
people are not capable of doing
this!" Jibreel
then
came
a third
time and said, "Allaah has
commanded you
to recite the
Qur'aan
to
your people
in three ahruf."
The Prophet
(;) replied for a third time, "I
ask Allaah's
last, Jibreel
pardon and forgiveness!
My
and
people are not capable of doing this!" At

said, "Allaah
in
came
to
for the fourth time, in
has
commanded you
recite,
to recite the
Qur'aan
right.
your people
3)
seven ahruf, and
whichever hflrfthey
they
would be
'Umar ibn al-Khattaab narrated, "I was sitting in the masjid when I heard Hishaam ibn Hakeem recite Soorah al-Furqaan. I was almost about to jump on him in his prayer, but I waited until he finished, and then grabbed him by his garment and asked him, 'Who taught you to recite in such a manner?'" He replied, 'It was the
Prophet (5^) himself!'
I
responded. "\ou are mistaken, for indeed

it
learnt thiSSOOrah
I
from the Prophet (^) anil
was
diftcreni
from your
recitation!"
Therefore,
dragged
al-
him
to the
Prophet (g) and complained to him that Hishaam had recited Soorah
manner different from what he (^) had taught me. At this, the Prophet (5^5) told me to let go of Hishaam, and asked him to recite Soorah al-Furqaan. Hishaam recited the Soorah in the same way I had heard him before. When he finished, the Prophet ($g) said, 'It was revealed this way." He then asked me to recite the same soorah. When I had finished, he (^g) said, 'It was (also) revealed this way. Indeed, the
Furqaan
in a
Qur'aan has been revealed

you.
in
seven different ahruf so recite whichever one
is
easy for
so
381 Kmutawaath ftadeeih is one thai is reported hy a large number of much so dial ihcy could not all he mistaken or agree upon a lie.
narrators in every stage ofthe chain,
382 as-Suyootee.
583
vol. I, p. 45.
Narrated hy al-Bukhaaree and Muslim.
384 Narrated hy Muslim, 385 Narrated hy al-Bukhaarcc and Muslim.
174
An
Introduction to the Sciences of the Qur';i;in
4) In a story similar to
'Umar's, 'Ubay ibn Ka'ab also heard two people reciting the
Quraan
parties
in a
manner
to the
different from
(jj|)
what he had
this point,
learnt. Alter
some
discussion, both
went
ol
Prophet
and recited the same portion

At
to him.
He
(j^g)
ap-
proved
both
a sort
parties' recitations.
Ubay
exist
narrates, "...there occurred in
my mind
chest,
fear!
of denial and doubt that did not
even
I
in the
time of Jaahilliyah he struck

at
(before Islaam)!
When
I
the Messenger
(^) saw how

felt
was
I
affected,
my
in
whereupon
started sweating,
and
as
though
were looking
Allaah
Then the Prophet (3jg) said, 'O Ubay! A message was sent to mc to recite the Quraan in one harf but requested (Allaah) to make things easy on my nation. A second message came that should recite the Quraan in two ahruf but I again made
I I
the
same
5)
request.
was then ordered
to recite the
Qur'aan
(^g)
in
seven ahruf"
Jibreel,
"O [ibrcel! have been sent to an illiterate nation. Among them arc old and young men and women, and those who have never read any writing!" Jibreel answered him, "O
ibn Ka'ab narrates that once the Prophet
Ubay
I
met
and
said,
Muhammad,
the Qur'aan has been revealed in seven ahruf."'""

that confirm that the
There are many other hadcclh

ahruf but these narrations
in
seven
will suffice for
the present discussion.
in.
What
is
Meant by
the
Ahruf of the Qur'aan?

it
Before discussing the answer to this question,
would be useful
to
mention some
points that can be inferred from the above narrations:

1
The
different
In all the narrations that each
ahruf are all directly from Allaah, ami not from the Companions. where the Companions differed from each other, it was clear
hail
is
one
been taught
directly
from the Prophet

said to each
this way."
(Slg),
who was
inspired
by Allaah. This
why
the Prophet
(Sfe;)
one of the ahruf recited by
'Umarand Hishaam,
2)
"It
was revealed
The reason the Prophet (5^5) requested the number of ahruf to be increased was to make the memorisation and recitation of the Qur'aan easier for his Uminah. The Prophet (-gg) prayed to increase thc<//yv(/"bccause in hxsummiih were "... old and young men and women, and those who have never read any writing." Therelore, the limitations ol the
Qur'aan being
in
only one/wr/have been removed by
Allaah as a blessing for this Uminah.

3)
The Prophet (^)
used to teach the different ahruf to different Companions,

It
tie-
pending on the condition and situation of that Companion.

dial the Prophet (#g) chose the particular harf to recite to a
can be assumed
ing on which one would be the easiest for that

rise,
Companion dependparticular Companion to memoand memorisation.

for
all
since the purpose of the ahruf was to simplify recitation
The Prophet (3^) and Hishaam did
did not teach not
all
the ahruf to
the
Companions,
'Umar
know about
the existence ol the different ahruf Also, the
386 Narrated by Muslim.

58/
Narrated hv at-Tirmidhee.
The .1//"of the Qur'aan
175
cause lor Ubay's doubts was the fact that he was unaware of these ahruf and the
Prophet
4)
($^,)
had
to
pray to Allaah to remove his doubts.
The
of
differences between these ahruf'were not so great as to prevent recognition

recited. In other
what was being
words, even though Hishaam was reciting the

still
Qur'aan
in a different
harf than 'Umar, 'Umar could
recognise that
Hishaam
was
reciting Soorah al-Furqaaa, thus
showing
of
that the aftruf were not radically
different
from each other. Also, the narration
Ibn Shihaab shows that the basic
meaning of all these ahruf was the same.

5)
Each one
correct."
of these
ahruf
is
complete in and
of itself.
The
prool for this

recite,
is
the
statement of the Prophet
(-Us) "...so
whichever one of them they
they are
in
This
is
not to say that the ahruf do not complement one another

in
meaning, but rather that the recitation of the Qur'aan

6)
one harf is
less.
sufficient.
The number of ahruf is
exactly seven - not more, not
The Prophet
($g)
asked Jibrccl to increase the
number
of
ahruf until
Jibrccl
reached seven ahruf;
therefore interpretations to the effect that 'seven' indicates an unspecified plurality (this
was the opinion
of
Qaadee
'Iyaad
ol
(d.
504 A.H.)) are
false.
However, one narration
in the
Musnad
Imaam Ahmad
slates that the

it
Qur'aan
was revealed
in
in
three ahruf, and yet another narration states that
ten ahruf.
that, in the
Some scholars have tried to explain the first Makkan stage, the Qur'aan was revealed in three
stage, Allaah increased this to seven
was revealed narrations as meaning

ahruf. whereas in
die
Madeenan
given different interpretations to
ahruf Other scholars have However, there is no reconcile these hadeeth.
need
to resort to
such explanations, since both of these narrations are weak.""
Therefore, the Qur'aan was revealed in exactly seven ahruf

7)
The
In
revelation of the Qur'aan in seven ahrufsiancd in Maileenah, after the

of the narrations, the phrase, "...while the
hijra/i.
one
Prophet (^g) was on the out-
skirts
of Madeenah." indicates that this occurred after the hi/rah.

benefit that can be inferred
is
H)
A
ol
last
from these
Inulcclh (although this
is
not
rel-
evant to the ahruf)
the concern
shown by
to
the
Companions
in the preservation
the correct recitation ol the Qur'aan. In
all
the cases quoted above, (he
Com-
panions were not content with listening

theirs
recitations that were different from
despite the fact that these recitations were said lo have been learnt from
the Prophet (3g)
until they
had taken the matter

there
is
to the
Prophet (Sg) himself.
As
issue.
tor
what
is
meant by these seven ahruf

(d.
a great ileal ol difference
on
(his
Ibn Qutaybah
listed
276 A.H.) recorded

Ibn Sa'adan
(d.
thirty-five
opinions on this
issue,
and
as-
Suyootee
of
over
forty.
23 1 A.H.), a famous grammarian and
reciter (o
the Qur'aan, even declared that the true
meaning
of (he
ahruf was known only
Allaah, and thus to attempt to investigate into this issue
was
futile!
On
the other
hand,
Imaam Muhammad
c(. cf..
ibn al-Jazaree (d. 832 A.H.), perhaps the greatest scholar
X
.589
Ur. pps. 78-80.
al-Albaaiicc. </ <w/V-/a<Hl",
1335 and 1339.
176
An
oi the
Qur'aan
>l
the
t/ini'iiai
alter the era ol the salaf, said, "I
have sought
to discover the
meanings of
this
these hadeeth (about the almif). anil have pondered over them,
topic lor
and contemplated which

is
over thirty years, until Allaah opened
my mind
to that
the correct
answer
in this matter, Inshaa A/laa/i'."''
The
reason that such a great difference ol opinion exists concerning the exact
ol the akrufis
meaning
due
to the tact that there docs not exist

salaf.
any
explicit narration
trom the Prophet (^), or the
concerning the exact nature
ol x\\c ahntf, these
various opinions arc merely the conclusions of later scholars, based
upon
their exami-
nation of the evidences and their personal reasoning
(ijtihaacl).
Therefore,
it
should he understood trom the outset that

it
to arrive at
one
is
specific
is
conclusion, and claim with certainty that
alone
is
correct
and
all
else
wrong,
pure
tolly.
eliminate
What is desired, however, is to narrow down as many as possible based upon the evidences.
the various opinions and
All ol these opinions
can be divided into three broad categories, which arc
dis-
cussed in the following sections.''"
A.
Those opinions which have no

tall
basis \w iatsoever:
In this category
those opinions which do not have say hadeeth to support them,
nor do they make logical sense.

1
Some
of these
are:
Seven different categories

general and specific,
ot texts.
For example: constrained and unconstrained,
and mctaphoric, naasikh and mansookfi. Other categories include those given by grammarians and linguists, specifying different
literal
verb forms.
2)
An
esoteric interpretation by certain Soofi groups, claiming that there arc seven
levels 3)
of knowledge, or seven degrees of meanings
to
each verse.
Seven different branches of knowledge, such as

All these opinions contradict the
taivliccd, sharee'ah, etc.
purpose ot the ahruf. namely to make the

is
recita-
tion
of the Qur'aan easier
for the
Ummcih. Also, there
no proof
for these opinions,
and they contradict
common
sense.
B.
Those opinions which have some apparent BUT ARE WEAK OPINIONS:
category are the following opinions:
basis,
Included
I)
in this
These ahruf are seven different ways to pronounce the words, without actually
changing the
letters.
However,
this
opinion contradicts the variations
in
words
that occurs in the qirdoat.
$90
Itr,
p. 10.
Itr,
391
cal-Hmad,pps. 133-144; az-Zajaaiiee,l, pps. 137-191;
122-190.
The Ahrufof the Qur'aan

2)
177
The ahruf arc

mendation,
support
this.
seven types of verses in the Qur'aan: apparent,
specific, particular, general
and parable. There
is
command, recoma weak luideeth to
?)
Similar to the above, and also based
on
weak
hadeeth, the different types are:

haraatn, clear
commands and
prohibitions, promises
and occurrences, Ihtlaul ami
and ambiguous.
4)
The
seven ahruf are the same as the seven qira'aat. This

there are
is
contradicted histori-
cally, as
more than seven
qira'aat*
and the collection and codification of

(-gj) death.'"'
the qira'aat occurred lour centuries alter the Prophet's
None of the
major scholars of Islaam held
this view, as
Ibn Taymiyvah
(d.
728 A.H.) said,
"There
not the
is
no difference
ol
opinion
among
same
as the seven
famous qira'aal."
the scholars that the seven ahruf arc
Unfortunately, most of the

refer to the qira'aat.
Muslim masses understand ihc hadeeth
oi'ihc
ahruf u>
C. Tl fOSE OPINIONS
WHICH HAVE strong evidence:

worthy
ot serious inspection, as they
These opinions
are the ones that are

I
have
strong evidence historically and
mm the meanings ol
the a handed h.
There
are three
opinions in this category.

1
The
seven ahruf rcicr to the seven dialects (lughaat) of the Arabs prevalent
(3^5).
at
the
time of the Prophet
Each of these
dialects belongs to a tribe
among
the Arabs,
namely, the Quraysh, Huilhayl,

(other scholars gave the
Tameem. Hawaazin, Thaqccf, Kinaanah and Yemen
names ol other tribes). Thus, under this opinion, various would be pronounced according to the pronunciation of that particular tribe, and words from one dialect would be replaced by other words used by that particular
verses
tribe.
Some
meaning
dialect
ol
scholars say that these seven dialects are spread throughout the Qur'aan,
that part ot the
Qur'aan
forth.
is
in the dialect
of Quraysh, other parts are

is
in the
of Hudhayl, and so
Others say that the entire Qur'aan
reciteil in
each
these dialects, thus forming the seven ahruf.
This was the opinion ol
Aboo 'Ubavd al-Qaasim

(d.
ibn Sallaam (d. 224 A.H.), al-
Bayhaqee
2)
(d.
45S A.H.). Ibn 'Attiyah
54
A.H.) and others.

such that words are
The seven ahruf denote seven ways
ol recitation (lahajaat)
replaced by their synonyms. In other words, the scxcnulmtj have the exact same meanings but different wordings.
This was the opinion

A.H.), Ibn 'Abd al-Barr
ol
Imaam
at-Tabarec
(d.
>1
A.I
I.).
at-Tahaawee
(d.
321
(d.
463 A.H.) and others.
$92 }93
$94
For
;>
discussion ofthe weakness in the above

for further details
two InuUnli,
sec
Itr. p.
38.
Sec the next chapter

/...rzur. p.
1
on the qira'aat.
86.
178
An
Ininuliiction to the Sciences "I
the-
Quraan
3)
The
seven
tihritf refer to
seven different ways thai the verse can he changed. In

is
other words, whenever a difference
found between these almif,

seven categories:
in 10
1
this type of differ-
ence
1
.
will fall into
one
of the following
Change
in
wording. For example,

,
:5,
/(</
al- 'i/ini
il-manfoosh
is
changed
to
ka as-spof il-manfoosh both

1.
ol
which mean the same thing.
Differences in wordings or letters such that they conform to the vowelless, dotless
script just
of'Uthmaan.
1 '"
For example, fatabiiyanoo

in
is
changed xafatathabatoo
is
in 49:6,
by changing the dots. Also,

in
Soorah al-Faatihah, madliki
changed
to nuilil{i
without any change

3.
the script
of'Uthmaan.
Change
in
word
order. For example, in 2: 195,
wa qaatalu wa qutilit
is
changed
to
wa
4.
i! iin I it
wa
qaatalu.
of a letter or
Addition or subtraction
hoowa al-gkaniyul hatnecd is

ha meed.
5.
recited
word. For example, in 57:24. Ja inna Alhiaha without the pronoun,^/ inaAllaah al-ghaniyul
The form
of
the
word
structure
is
changed. This change could be from plural
to
singular or dual (or other variations), or

ple, in 23:8, the plural li
6.
from feminine to masculine. For exam-
amanaatihim
is
changed
to the singular//
amanatihim.
Differences in inflection points. For example, 2:125,
wa attakjuxdhoo mini maqaami

hamzahs
Ibraaheema musallaa
7.
I
is
read in the
command
wattakhidhoo.
)if
ferences in pronunciation. For example, lessening the effect of certain
(called tas-hcci) or
pronouncing certain
atifs
andyaas differently
(called imaalak).
(d.
This
was
ibn
the opinion of Ibn
Qutaybah
(d.
276 A.H.), al-Baaqillaani

(d.
403 A.H.),
Makkcc
A.I
I.),
Abee Taalib
(d.
437 A.H.), ar-Raa/cc
606 A.H.), Ibn al-Jazaree (d.832

their general thesis
is
and others. Some of them give different categories, but
the same.
Among these
the fact that
it
three opinion, the third
one seems
to
have the
least
weight. Despite
it
classifies the differences in
theaArw/intO ingenious categories,
does
not explain the essence of what the ahrttfarc. In other words,

reciting a different harf from
when Flishaam was

in
'Umar, he was probably differing with 'Umar
more
than one
ol
these seven categories. Therefore, the third definition does not really an-
swer the question as to the meaning of the ahruf.
The
1
first
It
them.''
two opinions, on the other hand, have very strong evidences to support seems - and Allaah knows best - that both ot these opinions have an elethem,
anil there does not exist
ment
them.
of truth in
any grounds
for rejecting cither of
595 All ol these variations, except lor the
first,
are
found
in ihc present-day qiraaat.
>% The
letters
manuscript "I T'thmaau

H.
iliil
not have
.lots
or diacritical
marks
tn distinguish
between certain
and vowels. See Chapter

See
Itr.
on 'The Collection
ol the Qur'aan."
.597
pps. 168-177.

Therefore,
but not limited
in
ii
79
is
concluded that the seven ahruf represent variations based upon,

the most fluent Arab tribes of that time. These variations occurred
that
all
to,
words,
letters,
and pronunciations, such

to
these variations
variations
ditl
made
it
easier for
the
Companions
memorise the Qur'aan. These
not always reach
seven different ways of recitation lor each verse, but whenever such variations existed,
the different ways of recitation never exceeded seven.""
iv.
Are the Ahruf in Existence Today?

A
very crucial question that arises
is
whether these seven ahruf arc
still
present
today.
()l
course, this question in essence
depends upon how one defines theohruf. For

all
example, az-Zarqaancc strongly argues that

this
the ahruf have been preserved, but
goes back to his definition that the ahruf represent seven ways that the verse can
still
be changed (opinion (3) above). Thus, since these variations are

day's cjiraaal, he argues that
all
present in topresent dis-
seven ahruf have been preserved.
The
cussion will, of course, utilise the definition that

section.
was concluded upon
in the
previous
The The
(d.
scholars of Islaam are divided into three opinions with regards to this issue.
first
group
of scholars,
(d.
32
A.H.), Ibn Hibbaan
5S4 A.H.)
composed of at-Tabaree (d. 510 A.H.), at-Tahaawee and those who follow them, argue that only
of the
one harf is
($9. but
in existence today.
At-Tabaree holds that the recitation
Qur'aan
in
seven ahruf was
a concession given to the

officially
Companions
at
the time of the Prophet

specifically ordered the
luirf.
when 'Uthmaan
compiled the Qur'aan, he
committee assigned
("Uthmaan) chose
to write the
mus-huf"to preserve only one

is
He
writes,
"The
only recitation that the Muslims have today

for
the one luirf that their pious

six."'
""
Imaam
them, leaving the remaining
He
is
alluding to the stateif you differ in (the
ment of 'Uthmaan
Tabaree anil those
harf.
to the
committee
it
that wrote the
mus-haf
"...
1
spelling) of a word, then write
in the script ol the
Quraysh."'"
This, according to at-
who
follow his opinion, shows that
'Uthmaan preserved only one
In
response to the question,

left
"How
could 'Uthmaan and the Companions pur4"2
posely have
out the other sixahrujl" at-Tabaree answers:
The seven ahruj were

Arabs were many. This
serve,
revealed by Allaah during the time ol the Prophet
(5SI i" facilitate the memorisation ot the Qur'aan, since the dialects ol the
facilitation (i.e.. the ahruj)
it.
was
it
not necessary to pre-
and eventually there was no need ot

as those
In fact,
became
the cause
oi
dissension amongst the Muslims,
people
new
to Islaam
began
ar-
m
401
598
ef.
al-Qaarec,
p. 7'>.
I.
ami al-Hamad's conclusion,

170-172.
p.
U4, which
is
very similar to this one.
az-Zarqanee,v.
p.
400 al-Hamad.p. 147.

See
(
Chapter 8 lor
p. 162.
.i
discussion ol the collection ol the
Quraan.
4H2
riuydaat.
180
An
guing over the differences

inspired
in
4 '"
in the recitation ol the
Qur'aan. Therefore, Allaah
'Uthmaan
to discard the
other
six
ahruj and collect the Qur'aan

in its recitation.
ol
one
luirj.
so thai the
iimmah would he united
The Com-
panions agreed
is
to this action
of his. and the agreement
the
Companions
binding on the ummah.
The second group of scholars

the mus?hpfoi
ion
holds thai
all
of the ahruf zk
in existence today, anil
'Uthmaan was written
to preserve all
seven ahruf. This was the opin-
ofAboo Bakr al-Baai|illaani (d. 403 A.H.), and a small group of scholars. They claim that the Companions would never abandon a recitation that they used to recite
during the lifetime of the Prophet (^g). anil thai they would not discard any knowl-
edge that the Prophet (^g) had given them.
The
Jazarcc
third
(d.
group of scholars
is
composed
(d.
ol Ilin
Taymiyyah
(d.
724 A.H.), ashal-
Shaatibee
(d.
790 A.H.), ar-Raazee
606 A.H.), Ibn Katheer
(d.
774 A.H.), Ibn
832 A.H.) anil others. They argue that 'Uthmaan preserved the ahruj
to
the extent that the script of his mug-haf allowed
him
to
do
so.
Thus, these scholars
hold that a portion
ol
the seven ahruf arc preserved.

arises:
The
question then
On what
basis did
the ahruf to preserver
The answer
ol the
to this is
'Uthmaan decide which portions of twofold: First, Zayd ibn Thabit was in
charge ol the collection

recited the
mus-haf. Zayd had been present
when
the Prophet
($g)
It
whole Qur'aan
for the last time, only
months before
his ($g)
death/"4
can
lie
assumed, then, that Zayd was aware
ol the portions ol thc</A/7//~that the
Prophet
(5^g) recited,
and he must have chosen those
to the exclusion ol the others. Secondly,
the
Companions unanimously agreed
to discard all readings that conflicted
with the
mus-haf of 'Uthmaan. Obviously, they would eliminate only that which they knew was not a part ol the Qur'aan, and their consensus is binding on the ummah.
Ibn al-Jazarcc
(d.
832 A.H.) writes,
4 '*
The majority of the scholars
ol the .../A//
and the
later
generations are ol
the opinion that the 'Uthmaanic mus-hafs contains ol the seven ahruf only
thai
which
its
script allows.
(What
is
preserved) are the recitations that the

lite).
I'rophel (5S>) recited lo [ibrccl (during the las! year ol his
The
is
present
mus-haf contains
all
this reading,
and not
a single letter
from
it
missing.
The
seems
1)
third opinion
(i.e.,
that a portion
tor the
of the seven ahruf Ui\\c been preserved)
to
be the strongest one,
following reasons:
in preserving the
The Companions were meticulous
knowledge
that they re-
ceived from the Prophet ($g).
They understood
their responsibility in transferring
403
The
Arabic
is
is
Milium, which
is
the type of inspiration that
is
given to pious people, and
is
not the she was
waliy thai
given to the prophets.

by Allaah to
lei
The mother of Moosaa
received this type ol inspiration
when
commanded
Some
4(15
Moosaa
adrifi in the river. Refer to
Chapter
for
more
details.
it
404 Actually, the I'rophel (Sg) recited the whole Qur'aan twice to
Jibreel, anil
heard
from him twice.

It
r.
scholars held the view thai these recilalions of the Qur'aan occurred in different uhmf. See
pp.
263-73-.
Ibn al-la/aree. an-Noshr,
v. 1.
p. 31.
with changes.
The Ahjuf of the Qur'aan

this vast
knowledge
to the iinimah.
It is
because
ol this
concern of theirs thai detailed
much so that the Muslims even know how many white hairs the Prophet's (jgg) beard contained!'"" Therefore, it cannot be said that the Companions purposely left out six ahj'itf a\v\ preserved onlv one ol them in the mtt$r&flfof 'Uthmaan without bringing forth some strong, unequivocal
information exists about every topic of Islaam, so
proof.
Al-Qaarce
writes.
(that the
it
This opinion
Companions
left
out
six
ah ruf)
is
strange,
and
extremely weak, lor
claims that a part of the Qur'aan was removed by
consensus of the Companions, since each of the ah ruf is part of the Qur'aan.
Therefore,
how could 'Uthmaan. or any

if
of the
Companions
for thai matter,
or rather ail the

a clear
Companions, discard something from the Qur'aan without
proof from the Creator? Even
we
say thai the

in, as
Companions were
at-Tabarec
(d.
it
given the concession of choosing one harf lo recite

A.I
a
1.1
310
claims,
and ihey were
not accountable for

say:
all
seven ahrufsince
was
concession from Allaah.

recite the
we
This concession
in
was given so
that they
could choose to
Qur'aan
any one of these seven ahruf. which-
ever was the easiest for him. There was no concession, however, in preserv-
ing these ahruf rather they were responsible lor preserving
all
ot them... that
were not
2)
abrogated...'"'
The 'Uthmaanic mus-hafs,

this
as
was mentioned
earlier,
were devoid of dots and

at that time,
408
it
vowel points. Since

likely that the
knowledge was available
to the
Arabs
seems
m-&^"was purposely written without these dots or inflection points
would encompass different readings, and hence the different ahruf. Also, as was mentioned in the relevant chapter, the script of the Uthmaanic nuis-hafwas writso that
it
ten with specific rules in

tations,
mind, apparently in order to accommodate the various
reci-
and
this
shows
that the
mus-âfwas
written with the intent to preserve
more
than one harf

3)
If,
as at-Tabarec holds, only
one harf has been preserved, Irom where then do
the differences in the ten qinuuit originate from? All scholars are these ten qira'aat originated Irom the Prophet
(%ig)
unanimous
is
that
himself; therefore
seems appar-
ent that the qiraaat have
some
integral relationship with the ah ruf'(as shall be dis-
cussed in the next chapter). Concerning this issue,

contradict his stance, as
Imaam
at-Tabarec
is
forced to
Makkcc
ibn
Abec Taalib
(d.
437 A.H.) pointed out:

conform
is
At-Tabarec concedes
the inus-haf of
to the fact that the various qira'aat that
to
"Uthmaan
are a part ol the seven ahruf

claims... that the
and
this
what we
also believe.
However, he also
wHw-/w/(ol"Uihmaan) has
six.
only preserved one harf, to the exclusion of the other

tions are contradictory...40'
These two
posi-
406 Anas ibn
M.i.ilik stated, "1
could not count more thai fourteen white hairs

in his
in the I'roplu-t's (g)
beard
and
:
hair."
Reported by at-Tirmidhce
p. 71.
i.1
Shamaail,
407 al-Qaaree,
'S
Mih.iuiJi there
stroll};
different e
of opinion ovei
this
Si
.1!
la 111.11 1, p.
SI.
where he
tries to
prove that this knowledge did not
exist until the
Muslims invented
it.
409 al-Hamad,
p. 140.
182
An
4) to
The
different mus-hafs that
"Uthmaan ordered
change
is
to
be written were not identical of a word or

letter
each other, for in a

in
number
ot places, the addition or deletion
occurred
some
ol the mi<s-haJs.^"'YWis
reflected in
the various qiraaat in
existence today, for within the ten qiraaat, there exist

tions that could not have originated Irom the
word changes and word addisame mus-haj. It seems apparent this

to
was done with

ahruf.
a goal in
mind, and the strongest conclusion seems
be
that,
by these
differences in the mus-hafs,
'Uthmaan had intended
to preserve the differences in the
These same lour arguments, however, can not be used

i///ol
for the
second opinion
(that
the ahruf were actually preserved), because ol the lact that certain variations that
to recite as part ol the
the
Companions used
Qur'aan are now no longer

of >ia>/(h and
ol the
part ol the
Qur'aan
(as will be explained in the chapters
qira'aat).
These variant
final
readings can be explained as having been a part
seven a hritf before the

4 did not preserve. "
reading
ol the
Qur'aan by the Prophet
(%,) to Jibrccl.
This reading, which took place
before Zayd ibn Thaabit, cancelled the</A/?(/"that
'Uthmaan
Imaam
(5|)
al-Qistillaanee (d. 923 A.H.) said, "In this (last) recitation of the Prophet (*g) to
Jibrcel, there
were two
benefits: First, to strengthen
and preserve the Prophet's
memorisation of the Qur'aan, and, second, to affirm those verses that were not abrogated and to indicate which verses were."412
V.
The Wisdom
Obviously,
it
in the
Various Ahruf
act,
cannot be said for certain the exact wisdom behind any Divine
for the Creator's
knowledge
is
infinite.
However, the scholars
of
Islaam have said that

11,
the revelation ol the Qur'aan in seven ahruf had the following benefits:
1)
To
facilitate the
memorisation of the Qur'aan. This
is
the only benefit that

in the
is
explicitly narrated in the hadecth.
The Arabs did
not
all
speak Arabic
same
it. It
way: each
tribe
and location had
slight variations anil peculiarities
unique
to
the Qur'aan had only been revealed in one ha rf it would have been difficult for the many different Arab tribes to memorise the Qur'aan properly. However, since the Qur'aan
was revealed
in
seven ahruf this greatly eased

in its
its
memorisation. This
was of primary importance

2)
preservation and propagation.

all
To prove
ences, the
the miraculous nature of the Qur'aan. For despite
of these
differ-
meanings
of
the ahruf did not contradict one another, but rather were
complementary.
3)
To prove
that
the truthfulness ol the Prophet

illiterate,
Muhammad
he (^g) was
the revelation of
all
(^), for despite the fact the Qur'aan occurred in different
tribal dialects
and
different words,
his time.
of which consisted of the most lluent and
eloquent speech of
4 1"
See
( -li.
8.
'The
"<im |i lai ion of the
Quraan,"
lor further details
and examples.
41
Ibn al-Jazarce,
p.
JL
412
Uwais.p.8.
cItr,pps.
2 16-228.
The A/pitfof the Qur'aan

4)
183
To honour
in
the
uminah
overall other nations.
oi the Prophet Muhammad {??,), anil show its superiority No other nation hail heen given its hook in such a manner,
varying ahruf,
to ease the process
of preservation. Thus, the revelation of the Prophet

(%,).
Qur'aan showed the unique
status that the
and
his
umnnih, occu-
pied over other nations. In one hadeeth, the Prophet ($^) remarked.
"The
earlier
books would be revealed from one door (of heaven),
in
one harf, but the Qur'aan
was revealed from seven doors
(ol
Heaven),
in
seven ahruf.""'
il-4
Kc
|<>rn.il
In
ill l.i.ikim.
us-S.i/in/hi/i
iS7D,
I'
T E
The
Qira'aat of the Qur'aan
i.
The Meaning of the Word

The word
'qira'aat'
is
'Qira'aat'
(he plural of qiraaa,
which conies from the vnolq-r-a mean-
ing, 'to read, to recite." 'Oiraa'a'
means
the recitation of something.
In Qur'aanic sciences,
it
refers to the various
ways and manners of

staled, the
reciting the
is
Qur'aan that are

revelation that
in
existence today.
to
As Imaain az-Zarkashcc
(5gg),
Qur'aan
the
was given
Muhammad
is
and the
qira'aat are the variations in
words
anil
pronunciations
ol this revelation.
Thus the qira'aat
are the verbalisation of
the Qur'aan, and the Qur'aan
preserved in the qira'aat.
Each qiraaa has its own peculiar rules of recitation (tajweed) and variations in words and letters, and is named alter the reciter (Oaarec) who was famous lor that
particular qiraa'a.
II.
The
be
History of the Qira'aat

ol
The primary method

will oral.
transmission of the Qur'aan has always been and always

of
Each generation
Muslims learns
backwards
the Qur'aan from the generation
before
learnt
it,
anil this chain continues

(%&,)
until the
time of the Companions,
who
it
from the Prophet
himself.
As 'Umar
ibn al-Khattaab stated,

it
"
"The
is
recita-
tion of the
Qur'aan
is
Sunnah; the
later
generations must take
from the earlier
ones. Therefore, recite the Qur'aan only as you have been taught."'
This
the fun-
damental principle
in
the preservation of the Qur'aan.
In the last chapter, the revelation of the
Qur'aan
in
seven ainttf \\-.\s discussed. As
the Prophet
rised
it
(yg)
recited the
Qur'aan
in all of these ahruf, the
Companions memo-
From him accordingly.
than
this.
When
the
Some them memorised only one half, others more Companions spread throughout the Muslim lands, they took
of
with them the variations that they had learnt from the Prophet (3^).
stood the importance of the oral transmission of the Qur'aan.
They undercities to teach
'Umar
ibn al-Khattaab.
during his caliphate, sent several prominent Companions to various

the people Qur'aan;
Palestine,
'Ubaadah ibn as-Saamit was

to
sent to
Hims, Ubay
ibn Ka'ab to
and Aboo ail-I)ardaa
Damascus.""
-IIS -lid
lir.p.2-U
Wnh.iilxi/. p.
4(>
The
Likewise, during his caliphate,
recitation
Qiraaat of the Qur'aan
185
'Uthmaan
also realised the importance
of the proper
of the Qur'aan, and sent

a
reciters ot the
Qur'aan
all
over the Muslim lands,
each with
the
copy of his
official
mus-fwf.
He kept Zayd
(d.
ibn Thaabit in
Makkan
mus-haf, he sent 'Adullaah ibn Saa'ib

ibn Shu'bah (d. 50 A.H.);
63 A.H.);
to Syria
Madcenah; with was sent al(d.
Mughcerah
Aboo 'Abd ar-Rahmaan as-Sulamee

to
70
AH.) was
(tabi'oon),
sent to Koofah;
and Aamir ibn 'Abdul Qays
Basrah
(d.
55 A.H.)."" 7
The Companions,
in turn, recited
and taught these variations
to the
Successors
who
taught them to the next generation (atbaa' at-tabi'oon), and so on.

in its
Each generation had
rank those
who were famous
tor their
knowledge
ol the
recitation of the Qur'aan.
Thus, among the Companions, there were many who were famous as having heard
from the Prophet (^) most if not all of the Qur'aan. Included in this category are 'Uthmaan ibn 'Affaan, 'Alec ibn AbccTaalib, 'Ubay ibn Ka'ab, 'Ahdullaah ibn Mas'ood, Zayd ibn Thaabit, Aboo ad-Dardaa, and Aboo Moosaa al-Ash'arce. These Companions taught those Companions who were younger or had not had as much exposure lurayrah anil Ibn Abbaas, who both to the Prophet's (^g) recitation, such as .Aboo
I
learnt
from Ubay.
Some
learnt
from more than one Companion,
as, for
example, Ibn
'Abbaas also learnt from Zayd ibn Thaabit.
These Companions then taught the Successors. Since the Companions spread
over the various parts of the
type of recitation. Again,
ol the
all
Muslim world, each
region started developing a specific
of these various recitations had originated from the mouth
Prophet (^g), and the Companions spread the different variations throughout
the
Muslim world.
Those famous among the Successors for the recitation of the Qur'aan are: in Madcenah, Sa'eed ibn al-Musayyib (d. 90 A.H.), 'Urwah ibn az-Zubayr (d. 94 A.H.), Saalim (d. 106 A.H. ), and "Umar ibn Abd al-Azeez (d. 103 A.M.); in Makkah, 'Ubayd ibn 'Umayr(d.72A.H.),'Ataa ibnAbeeRabah (d. 1 14 A.H.),Taawoos (d. 106A.H.),
Mujaahid
(d. (d.
103 A.H.)
and 'Ikrimah
(d.
104 A.H.); in Koofah,

(d.
60 A.H.),
(d.
Aboo 'Abd al-Rahmaan as-Sulamee

96 A.H.) and ash-Sha'bee
(d. (d.
Qays 70 A.H.), Ibraaheem alibn
Alqamah
Aboo
Nakhaa'ee
(d.
1
100 A.H.); in Basrah,

(d.
al-'Aaliyah
(d.
90 A.H.), Nasr ibn 'Aasim
89 A.H.), Qataadah
110 A.H.), Ibn Sirecn
10 A.H.)
and Vahya ibn Ya'mar
(d.
100 A.H. ); and in Syria, al-Mughcerah ibn Abee
Shihaab and Khaleelah ibn Sa'ad.
Around
after
the turn of the
first
century of the hijrah appeared the scholars
of the
Qur'aan
whom
ol
the qiraaat of today are
named. At
this time,
along with
many
other sci-
ences
Islaam, the science of qira'aat was codified. Thus,
members
ol this
generation
took from the Successors the various recitations that they had learnt from the
panions, and adopted a specific
Comcalled
way
ol reciting the
Qur'aan, and
this
is
what
is
417 az-Zarqaance,
v. 1. 1>.
404.
this
is
IIS h should be kepi in mind that
a partial
list anil is
far from exhaustive.

v.l,
Those who
arc intcrcstci
may
consult Ubaydaai.
p. 161,
Qajjaan,
p. 170,
and az-Zarqaance,
pps. 414-416.
186
An
a qiraa'a.
Each of these persons

reciters to
is
called a Oaarce, or Reciter.

in their time,
most famous
of the Qur'aan
and people from
These Qaarees were the all around the
Muslim lands would come
them
to learn the Qur'aan.
To summarise, the qua ant are particular methodologies of reciting the Quraan. They arc named alter the Qaarees who recited the Qur'aan in that particular manner, and were famous as being the leaders in this field. They represent the various ways that the Companions learnt the Q)ur'aan from the Prophet (^). They dilter from
each other
are not the
in various
words, pronunciations, and rules of recitation
(tajtveed).
They
same
as the seven
almif
as shall be elaborated
upon
shortly.
The scholars of the succeeding generations started compiling works on

cniqira'aat that were present in their times. For example,
the differibn
(d. (d.
Aboo 'Ubayd al-Qaasim

ibn Jubayral-Koolce
Saliaam
(d.
224 A. H.) compiled twenty-five

a
qira'aat.
Ah mad
258 A.M.) wrote
book on
five
of the qira'aat, and al-Qaadee Ismaa'eel ibn Ishaaq
282 A.H.) compiled his book on twenty qira'aat (including the famous 'seven'). Even
Muhammed ibn Jareerat-Tabaree (d. 310)

the most
compiled
work on
the qira'aat.
However,
(d.
famous of these books
is
the
one by Aboo Bakr
Ahmad
ibn Mujaahid
324), entitled Kitaab al-Oira'aat, in
qua
aat of his time from the
himseli to these particular

tions ol
which he compiled seven of the most famous in the Muslim world. He was the first to limit Qaarees, for he wanted to combine the most famous recitamajor cities
five
territories
Makkah, Madecnah, Koofah, Basrah, and Damascus, for these were the from which the knowledge oi Islaam sprung forth - the knowledge ol
tafsecr,
the
Qur'aan,
hadceth aadfiqh.
(that
I
He wrote
(i.e..
in his introduction,
(i.e..
So these seven
have chosen) are scholars from the Hijaaz

Iraq
Makkah ami Mailecnah).

mascus).
ol
Koofah and Basrah) and Syria
(i.e.,
Da-
They
inherited the Successors in the knowledge of the recitation

all
the Qur'aan. and the people
accepted and agreed upon their recita-
tion,
from their respective
territories,
and
the territories surrounding them...'""
He
purposely chose seven Qaarees to match the

in.
number ofa&ra/that
(Jgg)
the Qur'aan
was revealed
Unfortunately, this led
many
people to mistakenly believe that the

referred to in the
different qira'aat
were the same

is
as the
lalsc,
ahruf that the Prophet

since Ibn
various hadecth. This
obviously
Mujaahid wrote his book four cenmisconception,
turies after the Prophet's (S&,) death.
Due
to this
many of the
later
scholars took Ibn
Mujaahid
to task,
wishing that he had chosen
a different
(d.
number, so
that this confusion could
have been prevented. Ibn al-Jazaree

Mujaahid
in
832 A.H.) wrote.

him-
Many of the
seli to
scholars disliked the fact that Ibn
restricted
so,
seven
i/ini'tiul,
and said
that
he was mistaken
this,
doing
and wished
that he
had chosen
number greater than
or less than this, oral least

that those people
explained the purpose behind choosing
who
number, so have no knowledge would not have been misled. 4 "

this
-119
Uwais.p.
16. p. *7.
V).
421)
-121
Ibn Mujaahid,
[bn al-Jazarce, p.
The
Another misconception
that arose
Qim'aat ofthe Qur'aan
187
was
that
some
scholars
assumed
that these seven
qim'aat were the ow/y authentic qiraaat of the Qur'aan. Thus, these scholars considered any qiraa'a besides these seven to be detective (shaadh) qim'aat. This, too,
is
misconception, as there were other authentic qiraaat thai Ibn Mujaahid did not compile.
Due
became
to the popularity
and excellence
ol Ibn
Mujaahid's book, these seven qim'aat
the most
famous qiraaat
ol that time,
and the students
ol
knowledge
lelt
Other qim'aat to study these seven. Eventually, except for three other authentic qim'aat,
all
the other qim'mit were
lelt.
and only these ten were studied. This does not imply,
however, that
ten.
somehow
a portion ol the
Qur'aan was
lost
by preserving only these

loss
Many of the qiraaat were

a loss ot certain
merely
mixture of others, so that their
would not
ol the tact
mean
pronunciations or words. The Muslims are assured

to the
that they
(i^), lor
have the complete revelation that Allaah revealed

it
Prophet
Muhammad
is
Allaah's promise to protect
it:
OjM-ÎjÛxÎ
Verily,
it
is
We who have
revealed the
Quraan, and
surely VVc will guard
it"
[15:9]
III.
The Conditions
It
for
an Authentic Qiraa'a
during the
first
was mentioned
in the last section that,
leu centuries ol ihc
/iijra/i.
there were
many
qim'aat that used to be recited. The scholars ot the qim'aat therefore
established rules in order to differentiate the authentic qiraaat from the unauthentic ones.
The famous
said:
scholar of the Qur'aan,
Muhammad
ibn al-Ja/.aree (d. 832 A.H.).
Every
ner,
is
qiraa'a that
conforms to the rules of Arabic, even

ol
if
il
by
one mana
and matches with one
the mus-htijs ol
Uthmaan, even
such
match
to the
not an obvious one.

is
and has an authentic chain
ol narrators
back
Prophet (Sg),
an authentic qiraa'a. Such a qiraa'a cannot be refuted or

is
denied, but rather must be believed in. and

the Qur'aan
amongst the seven ahrnl

it,
that
it
was revealed
in.
Therefore the people must accept
whether
be from the seven qiraaat (mentioned above), or from the ten qiraaat, or
even other than these.
And whenever any

it
qiraa'a fails to
meet one of the
above mentioned three conditions, then
will
be labelled (according low Inch
122
This
is
very similar to what happened in the history ol

I
luiilcrlh.
The reason
dial six particular
books
oihadceth (al-Bukhaaree, Muslim, Aboo

as die "Silhuih Sitta" or the "Six
>aawGod,at-Tirmidhee. an-N'asaa'cc and Ibn Maajah) are known

is
Authentic Books",
because ol one book on the

(<l.
Names
ol Narrators',
Asmaa
ar-Rijaat, written by
'Abd al-Ghance al-Maqdiscc

six
win A.I
I.).
hie to the thoroughness of this

ot Inidcclh,
work, people started classifying these

ered these
six
books separately from other works

This description, however,
rest ol
is
and many consid-
hook
as authentic t-Li/itc/n.
only applicable to the twosahcefi
collection ol al-Bukhaarcc
and Muslim; the
these works contain both authentic
and inaulhcntic
ahaadceth
188
An
of the conditions arc not met) either weak

false {baatil).
{da'eef), irregular {shaadh), or

is
And
this
(i.e..
these conditions)
the strongest opinion
among
the scholars of the past
and
the present.
''
Therefore, Ihn al-Jazaree mentioned three conditions:
The qiraa'a must conform to Arabic grammar. It is not essential, however, that the grammar used be agreed upon by all Arabic grammarians, or that the qiraa'a em1
ploy the most fluent and eloquent of phrases and expressions. This
is
the
it
meaning
ol
the phrase, "...even

tradict
it
by one manner."
ol
The
basic requirement
is
that
does not con-
an agreed upon principle

scholars, however,
Arabic grammar.
this condition.
424
Some
qiraa'a
is
do not agree with

to
They
argue,
"II a
proven
to
have originated Irom the Prophet (^). then we cannot apply the
it.
rules of grammar to
If
we were
do
this,
and presumed an
(-^g)
error in the qiraa'a,
then
we would
this
be implying that the Prophet
made
mistakes (Allaah forbid!).
Therefore, an authentic qiraa a overrides a rule ol Arabic grammar!"
What
is
implying
is
that
it
is
the Qur'aan, through any of

is
its
qira'aat, that
is
given preference over any rule of grammar, for the Qur'aan

the most eloquent of Speech, the scholars ol the Qur'aan
the Speech ol Allaah,
and the
rules
who
two.
held this view are

(d.
ofgrammar must be based on this. Among Makkcc ibn Abee Taalib (d. 437
For them, the conditions for an
A.H.) and Aboo 'Amr ad-Daanee

authentic qiraa'a are the
Actually,
if
444 A.H.).
last
the practice of the scholars of the Qur'aan

is
is
examined,
it
is
apparent
that the above difference
a difference in semantics only, for the
first
category ot
il
scholars (such as Ibn al-Jazaree) will reject a rule ol

dicts
grammar
as invalid
it
contra-
any of the ten authentic

in verse 4:1)
qira'aat.
Thus, the attempts by some grammarians to

:s
invalidate certain qira'aat (such as az-ZajjaajV
attempt to invalidate the qiraa'a ot
Hamzah
2)
have been rejected by
all
the scholars ol qiraa'a, whether they
426 This point will be discussed in greater detail below. include this condition or not.
The qiraa'a must conform

ol the
with one ol the mus-hafs ol 'Uthmaan. In the chapter

it
on the compilation
Qur'aan,
four anil eight mus-hafs around the
was mentioned that 'Uthmaan sent out between Muslim world. All ol them were without dots and
vowel marks. Also, these mus-hafs had minor variations between them.
As long
in
as a qiraa'a satisfied any

il it
one of these mus-hafs,

slightly.
it
was considered
to
have
'
passed this condition, even
conformed
all
For example, the word maa/i/y' 1

as m-l-/( (jAi-),
is
Soorah al-Faatihah
is
written in
in
the
'Uthmaanic mus-hafs
which
allows lor the variation lound
other qira'aat of malif^t* 19 This
an example where
423 Ihn al-Jazaree, 424 42i

ian.
cl.
p. '.
v.
have paraphrased from the Arahic.

p. 422.
(d.
>
az-Zarqaanec,
is
I ,
He
"Ahd al-Rahmaan ihn Ishaaij az-'/ajjaaj al-Nihaw.indec
>2
>.
noted Muslim grammar-
426 uz-Zarfcashec, Bohr,
v.
I .
p.
471
427 The qiraa'a of 'Aasim and al-Kisaa'ec 428 Thc<//nw'</i>l Warsh. Ihn
K.itluer. Ihn '.Viniir.
Hamzah
and Ahoo 'Amr.
The
the conformation
is
Qira'aat of the
Qur'aan
89
"not obvious."
is lyiyfa
An example ol an explicit conformation

a clot over
is
in 2:259,
where one
l(ayfa
recitation
nunshizuhaf but without

ol a qiraa'a
one
letter
becomes
nunshiruha.
An example
the others
is
conforming
to
one
of the mus-hafi ol
'Uthmaan without
the qiraa'a of Ibn Aamir,

will /(ilaab
(i.e.,
who
read 3:184 as
wa
bi
ziiburi wii bit kjtaab instead ot
wa az-ziiburi
without the bus), since the
mus-hafthai 'Uthmaan sent to Syria had the two/ws
in
it.
An example
a
ol a qiraa'a that
contradicts
all
the mus-hafi ol
'Uthmaan
is
the qiraa'a
attributed to Ibn 'Abbaas in 18:79,
which translates as,
"...and there was,

it,
behind them.
king
who seized
them,
a
every ship by force," whereas Ibn 'Abbaas read
"...and there was,

in
in front ol
king
who
seized every useable ship by force."
The two changes
the recitation ol Ibn 'Abbaas are not allowed by the

therefore, be considered
3)
(5|).
mus-hafof Uthmaan, and cannot,
an authentic
recitation.
(sttheeh)
The <///</</'</ must have an authentic

This
is
chain
ol narrators
back to the Prophet
the most important condition,

all
and guarantees
by Allaah
that the variations that
occur in the qira'aat have

by the Prophet
(i^g),
been sent
down
to
as part ol the
Qur'aan, recited
Muslim iimmab without any atldition or deletion. As was quoted from 'Umar earlier (and this same statement has also been made by Zayd ibn Thaabit, and many ol the Successors), "The recitation ol the Qur'aan
the
is
and passed down
a Siinnalr, the later
generations must take
it
from the earlier ones. Therefore,
recite
the Qur'aan only as you have been taught."
However, an important question

mtitawaatir:
notable exceptions were from
is:
do these chains of narration have
to
be
The overwhelming majority ol scholars claimed that they did. The only Makkec ibn Abee Taalib (d. 437 A.H.), and later Ibn
i.s
al-Jazarec (d. 832 A.H.) (whose definition
being quoted). Both
ol
these scholars
arc-
highly respected, classical scholars in the field of qira'aat.
Ibn aldazaree wrote,

"
"Some
ol the later scholars
have presumed... that the Qur'aan
can only be proven with mutawaalir narrations! The Haws in this opinion are obvious..."
4
However,
work, wrote:
this
opinion
itsell
goes against the consensus

(d.
(ijinaa') of
almost
all
the
other scholars.
Imaam an-Nuwayree
897 A.H.),
commentator of Ibn
al-Jazarcc's
This opinion
(ijnnni')
is
;i
newly-invented one, contradicting the consensus
of the
jurists anil... the four maclh-lmbs...
and many
scholars, so
i
many
that they cannot even be counted, such as Ibn
Abd
al-Harr. Ibn 'At wall.
Ibn Taymiyyah, Ibn al-I

laajib,
Imaam Nawawec.
al-A/.raa'ec, as-Subkee. az-Zarkashcc,

lor the reciters
and many more besides these. As
of the Qur'aan.
to con-
they were agreed on
this since the earliest times,
and the only ones
429 430
431
The qiraa'a of 'Aasim. and

Ibn al-Jazarcc, p.
13.
others
The qiraa'a oi Naafl', and others
190
An
(,)ui'.i,m
tradict
them
in the later
(i.e.,
rimes are
Makkee
45 '
ibn Alice Taalih
1 '
and those who
followed
him
Ibn al-Jazaree).
In reality, Ibn al-Jazaree's opinion
seems
to
have more theoretical than

all
realistic
value, for even he admits, in another of his works, that the ten qirdaat are
mutawaatir.
if he
He states, "Whoever says

this in
that the
mutawaatir qirdaat are unlimited, then

in earlier times,
means
is
our times,
this
is
not correct, for today there arc no authentic mutawaatir qirdaat

if
besides these ten; however,

correct...
he means
then
it
it
is
possible thai he
Therefore, Ibn al-Ja/arec was ol the view that

it
was
not necessary for a
qirada to be mutawaatir lor

the ten qirdaat were
all
to
be accepted, but at the same time he did believe that
mutawaatir.
Ibn al-Jazaree's conditions were perhaps applicable in his time,

isted
when
there ex-
numerous qirdaat
(-^g),
besides the ten that are present today. According to him, such
qirdaat could be recited as long as they had an authentic chain ol narrators back to the
Prophet
even
if
such chains were ahaad. Most of the other scholars of qirada,

'"'
however, did not agree with him on this point. 4

these ten qirdaat are in existence, this issue
as
However, since
in
our limes, only
becomes more
theoretical than practical,

all
most of the scholars are
in
agreement thai these ten qirdaat are

is
mutawaatir.
In conclusion, the conditions tor an authentic qirada
that
it
must be mutawaatir.
a
and conform
exists,
It
it
to at least
one of the mus-lmfs of 'L'thmaan. Any time such
qirada
overrides any rule ol Arabic
grammar.
should be mentioned, however, that there has never existed any mutawaatir qirada
that contradicted
any rule
ol
Arabic grammar. 1 '" Al-Qaarce writes, 4 "
-l
i2
Makkee
ibn Abec Taalih
is
quoted
as
having been the
lirsi
I
to hold this
opinion in
.ill
the works thai
have come across discussing this

entitled Kitaab itt-lbtiiimih 'an
topii (alsosee, al-Qadhi, p. 8).
fowevcr,
[came across another work oi

ili.it
his
Ma'aam
al-Oira'aat, in
p. 43,
which he
clearly States
any qiraa'a must he

taking
mtuawaatir vot it to be accepted. For example, on

tin-
while discussing aacshasdh i/ira'aat. he states, "...and

p. 31, "...and this (i.e.,
.i
Qur'aan cannot he confirmed with an ahaad narration;" mi

confirming the Qur'aan with
(p. 59),
.in
shaadh
qira'aat) implies
ahaad narration, and
this
is
not allowed bj .my of the

is
people (of knowledge)." Elsewhere

ion
heclcariy states concerning this opinion "...and this

I
the opinI
we believe and hold to." 1 did not see am of the other hooks thai know whether this was his earlier opinion, or his later one. nor could
any case, further research must he done
Alice Taalih.
to ascertain
read mention these quotes, so

I
do
not
ascertain
when he wrote
opinion
ol
the hook. In
whether this
really
was the
final
Makkee
ibn
433 al-Qadhi.
H4
p.8.
Uwais,
p. 12.
quoting from Ihn al-Jazaree's Miinjid aJ-Muqreai. Also, see Uwais' discussion on
this
point, pps. 11-14.

4 sS
Other scholars make a

Qur'aan
differentiation
for the
to he accepted, the narrations

will suffice.
between the Qur'aan and the qira'aat, and state that, in order must hv mutawaatir. hut in order foraqira'a to he accepted, an
to solve the
if
ahaad narration
However, this differentiation does not seem

is
problem, for the qira'aat
arc the Qur'aan. ami the Qur'aan
preserved
it
in all ol the qirdaat.
Therefore,
a qira'tk is substantiated as
authentic, that automatically implies dial

4 $6
is
pari
of the Qur'aan.
This
is
not to sa\ that there have not existed qira'aat that
Arab grammarians have not found
fault
with. There have been
numerous attempts
that
to prove various grammatical 'faults" in the qira'aat, bin other

cf! al
grammarians have always proven

al-Aziz: lladith
ples.
4
such readings do have grammatical basis for them,

v. I.
I
Qaarcc. Ahil
al-.
\hntfas-Saba'ah, in Majalah Kallis/ah al-Qur'aan al-Karcem,
''Si. p. 115. for
exam-
al-Qaaree, p.
ft,
with paraphrasing. The addition in brackets are mine.
The
If
Qira'aat
of the Qur'aan we
191
we ponder
over (his issue, and reflect over these conditions,

(i.e..
finds
that this last condition

is.
tUc qiraa'a
must conform with Arabic grammar)

of the word, meaning that
if this
in reality, not a 'condition' in the sense

is
'condition'
Firstly,
tic,
not met, the qiraaa
is
rejected, for
two reasons:
is
such a case has never occurred, meaning that there

to the
no authen-
mutawaatir qiraa'a that conforms
'Uthmaanic mus_-liaf\\\M has no
basis in Arabic
grammar.
Secondly, even if we allow for the possibility that there exists such a qiraaa
- an
authentic, nuitawaatir qiraa'a conforming to the script, yet not having

that
any basis
we can
discover in Arabic
qiraa'a.
grammar
then this too does not

ol
imply the rejection of the
This
is
because our ignorance
such a
grammatical basis does not ride out the

matter
possibility ol
it
such a basis, since no

still
how much our knowledge encompasses,

a
will
be limited. Also,
whenever a qiraa'a has

the
mutawaatir chain of narrators and conforms with

unequivocal prool that
it
'Uthmaanic script,
this is
is
a part ol the Qur'aan.
and therefore there cannot be any argument against
it.
To conclude,
product
therefore,
we
say:
This
last
condition (meaning the conis
formation of a qiraa'a with Arabic grammar)

ol
in reality a necessary by-
the other two conditions,

to,
and
is
not a 'condition' perse-.
As has already been alluded
there arc ten c/iraaat that
meet the above require(d.
ments, and these will be discussed below. Taqce ad-Deen as-Subkee

stated.
756 A.H.)
The
nised by others
seven qira'aal that ash-Shaatibec compiled43* along with the other

all
three qira'aat are

all,
authentic mutawaatir qira'aal.

letter that
This has been recog-
and every
any of these
qira'aal
have differed with the

(5Sg).
in, is
recognised to have been revealed to the Prophet
None can
m reject this fact except the ignorant.

Theoretically,
it is
possible lor there to

is
still
exist other authentic c/nci'ciat besides
these ten, since there

Realistically,
no divine law regulating

is
that there can only be ten qira'aat.
however, such an existence

ot
impossible, as the scholars of the Qur'aan
would have known
them by now.
rv.
The Other Types of Qira'aat

If a
qimda
fails to
meet any of these conditions,
it
is
classified in a different cat-
egory. Different scholars have adopted different classifications for defining those qira'aat
that
do not meet the above three conditions. One
of the
simpler ones
is
as follows:
Ai
1)
The
Saleel
(Authentic) Qira'aat:
These
are the ten authentic qira'aat, and the
conditions of acceptance were discussed above.
438 Qaasim ibn

in a
Ahmad as-Sliaatihce kl. 590 A.H.) compiled the seven qira'aal ol Aboo Bakribn Mujaahid
as the Sluuuibiyah to facilitate
v.
poem known
its
memorisation.
439 as-Suvootee, 440 Ubaydaat,

p.
I,
p.
82
78
192
An
2)
The Shaadh
(Irregular) (Jirdaaf. These qira'aat have
an authentic chain
ol nar-
ration back to the Prophet (S^g)
and conform
to
Arabic grammar, but do not match the
mus-hafs of 'Uthmaan. In addition, they are not nuitawaatir. In other words, they
employ words or phrases

(but not
all,
that the
"Uthmaanic mus-hafs do not
allow.
Most
ol
the time
in tact
see as-Suyootee's classification below) this type ol qirdaat

in the
was
used by the Companions as explanations to certain verses

ple, 'Aa'ishah
'
Qur'aan. For exam'saint al-asr.'
used to recite 2:238 ..Ma saint al-wusta' with the addition

the
first is,
The meaning ol
"Guard against your
prayers, especially the middle one."

in this verse is in
'Aa'ishah's addition explained that the

fact the 'Asr prayer.
"middle prayer" alluded to
ol this nature, in
There are which they

allow.
numerous authentic narrations from

recited a certain verse in a
the
Companions
way
that the mns-haj ol
'Uthmaan would not
Another explanation
that
lor this type ol qira'aat is that they
were
a part ol the
ahrnj
were revealed
to the Prophet
(^)
but later abrogated, and thus not preserved in
the mits-hafot' 'Uthmaan.

3)
The Da'ccf (Weak) Qirdaat: These
qira'aat
conform with Arabic grammar and

type
the recitation of 1:4 as
are allowed by the mus-hafoi 'Uthmaan, but do not have authentic chains of narrations back to the Prophet (3^g).
nia/a/<i
An example
ol this
is
yawmu
deen, in the past tense.
4)
The Baatil (False)
Qirdaat: These qirdaat
do not meet any of the

as tafscer. For
three criterion
mentioned above, and are rejected completely, even

ing of 35:28 as inama
"It is
example, the read-
xaltfisha Allaalut mi/i
ihadlul 'nlanut, changes the
meaning from.
lo,
only those
is
who
have knowledge amongst Mis slaves that truly fear Allaah,"
"Allaah
afraid of the
all
knowledgeable
ol
His
slaves!" (All praise be to Allaah,
He
is
far
removed from
that they ascribe to

last
Him!!)
three types of qirdaat, the shaadh, the dii'ccf and
The
to
ruling concerning these

is
the Baatil,
that they are not a part of the Qur'aan,

of
and
is
in fact
it
is
haraam (forbidden
recites these
consider such a qirada as part
the Qur'aan. If it
recited in prayer, such a prayer
will not
be acceptable, nor
is
one allowed to pray behind someone who
qirdaat.
ol tajsccr
However, the shaadh and the da'ccf qirdaat may be studied under the science
(ami other sciences, such as the science of grammar. or nahw) as long as they
are identified as such. The shaadh qirdaat, in particular, used to form a part of the
seven ahruf\\\M the Qur'aan was revealed

the Prophet
($,)
in,
but these recitations were abrogated by

this cat-
himself,
and therefore not preserved by 'Uthmaan. Under

yet
egory
fall
many of the
recitations that are transmitted with authentic chains ol narra-
tions from the
Companions, and
to
do not conform with the Uthmaanic

before his death.
mits-haf.
These recitations used
form
a part
of the Qur'aan, and were recited by the

(3ig)
Com-
panions, until ihcv were abrogated bv the Prophet
The
As-Suyootee,"' following Ibn al-Jazaree
into six categories,
1
Qiraaat of the
Quraan
193
(d.
832 A.H.).
classifies the various qira 'aat
which
are, briefly:
Mutawaatir. These are the seven qira'aat compiled by Ibn Mujaahid, plus the
Other three.
2)
Mash-haor (Well-known): These are some
ol
the variations found within the
ten authentic qira'aat, such as the differences between the raawis
and
tjiruqs (to be
discussed below
3)
).
Ahaad
(Singular):
These
are the qira'aat that have
an authentic chain of narraa rule ol
tion,
but do not conform

(the
to the
mus-hafo\ "Uthmaan, or contradict
Arabic
grammar
4)
same
as shaadh above).
Shaadh
(Irregular):
narration back to
5)
These are theqira'aat that do not have an authentic chain of the Prophet (j^g) (the same as da'ce] above). These are the
qira'aat that
Mawdpo'
(Fabricated):
do not meet any of the three
conditions (same as haatjl above).

6)
Mndraj (Interpolated): In
this category,
as-Suyootee classified those readings
that the
verse.
Companions used
to
add
for the
sake of interpretation. For example, the
...and
he has a brother or
sister.. .
(4:12)
a brother or sister
was
recited by Sa'eed ibn
Abee Waqqaas
as, "...and
he has
from the
same mother."
These types
of additions arc explained as having
(^).
been heard by that Companion
from the Prophet
either as an explanation of the verse (in

to be part ol the verse), or that this
which case
it
was
assumed by the Companion

that verse that
fibred,-'
42
was one
of the ahritfoi
was
later
abrogated by the Prophet (#*) during his
final recitation to
As-Suyootee stated that the

part ol the Qur'aan.
first
two
types,
mutawaatir and mash-hoor, are considlast
ered part of the Qur'aan, and can be recited in prayer, but the
four types are not a
v.
The Authentic
Now
Qira'aat
and the Qaarees

have been discussed
in detail,
it
that the various types of qira'aat
is
time
to
look at the ten authentic qira'aat, and the Qaarees

first
whom
they are
named
alter."'
The
seven are the ones that
Aboo Bakr
(d.
ibn
Mujaahid
(d.
324 A.H.) preserved
in his
book, and which ash-Shaatibee

ash -Shaatjbiyyah
548 A.H.) versified
in his
famous poem known as
441
as-Suyoojcc,
v. I.
v.
p. 102
I,
442 e as-Suyootee. 44' All ol

lianna.
v.l.
tin-
p. 102.
al-
biographical information in this section, unless otherwise rclcrcnccil. was taken Irom
pps. 19- 52.
a/Zarqaancc.
v.l.
pps 4V>-477. ami all laashiniee. pps. W-155.
194
An
Quraan
1)
Naafi' al-Mctdanee:
He
is
Naafi' ibn 'Abd
an Istahanian family.
He
ai-Rahmaan ibn Abee Na'eem al-Laythee, originally from was one ot the major scholars ot qira'aat during his time. He
in
was born around 70 A.H.,

of 99,
in 169
Ja'far
Madeenah, and passed away

(d.
in the
same
city at the
age
A.H.
He
learnt the
Qur'aan from over seventy Successors, including

130 A.H.),
Aboo
Yazeed ibn al-Qa'qa'

recitation
who
took his recitation from Aboo
Hurayrah,
who took his

(5^5).
from Ubay ibn Ka'ab.
who took
ol
his recitation
from
the Prophet
Alter the era ol the Successors, he was taken as the chief Qaaree of
his qiraa'a
Madeenah. Eventually,
was adopted by the people

(d.
Madeenah.
used to
Among
recite the
his students
was Imaam Maalik
179 A.H.).
Imaam Maalik
Qur'aan
the
Naafi'
is
Sunnah" w meaning
in the qiraa'a
of Naafi', and he used

that this qiraa'a
to say,
"Indeed, the qiraa'a of
was
the most liked by him.
The two students

i)
who
preserved his qiraa'a are:
Qaloon:
He
is
'Eesaa ibn
Mcena
life in
az-Zarc]ee (120-220 A.H.).
He
was the step-
son of Naafi', and lived his whole
Madeenah. Alter Naafi'
died, he took over his
position as the leading Qaaree of Madeenah.
Aboo Sa'eed 'Uthmaan ibn Sa'eed al-Misrce (1 10-197 A.M.). He lived in Egypt, but travelled to Madeenah in 155 A.M. to study under Naafi". and recited the Qur'aan to him many times. Eventually, he returned to Egypt, and became
ii)
Warsh:
He
is
the leading Qaaree ol Egypt.
2)
Ibn Katheer al-Makl{ce:
He
is
'Abd Allaah ibn Katheer ibn 'Umar al-Makkee, born
in
Makkah
in
45 A.H.
and died 120 A.H. Companions, such
He was among
as
the Qur'aan from the
the generation of the Successors (he met some Anas ibn Maalik and 'Abdullaah ibn a/.-Zubayr). and learnt early Successors, such as Abee Saa'ib, Mujaahid ibn Jabr (d. 103
A.H.). and Darbaas, the slave ot Ibn 'Abbaas. Darbaas learnt the Qur'aan from Ibn
'Abbaas.
who
lea
ml
Irom Zayd ibnThaabil and II u\ ibn Ka'ab,
who both
learn
il
from the Prophet (%).
Imaam
ot
ash-Shaafi'ee (d. 204 A.H.) used to recite the qiraa'a

ot
of
Ibn Katheer," and

the people
once remarked, "We were taught the qiraa'a
Ibn Katheer, anil
we found
Makkah upon
his qiraa'a."
4 *''
The two primary

i)
Qaarecs
is
who
al-Buz/.ee:
He
Abul Hasan
j
Ahmad
id
He was the mu adh-dhin at the Mas

ol
Buzzah al-Makkee (170-250 A.H.). al-Haraam at Makkah, and the leading Qaaree
ibn
Makkah during
his lime.
444 al-Haashimee,
|>.
w.
ol
445
Knee
his
opinion ol the origin

p. 59.
ihcuonl 'Qur'aan*; c
Cfa. -.
'The Meaning ol the Word 'i|nr'aan
446 al-Haashimcc,
The
(Jim
ihii ol
the
Quraan
195
ii)
Qumbul: He
is
Aboo 'Am r Muhammad
ibn 'Abel
le
was the leading Oaaree of the Hijaaz.

(d.
He
al-Rahmaan (195-291 A.H.). was also one of the teachers of Aboo
Bakr ibn Mnjaahid
324 A.H.), the author of Kitaab al-Oiraaat.
1)
Aboo 'Amr al-Basree: He

is
Zabaan ibn al-'Alaa ibn Amniaar al-Basree. He was born in 69 A.H. anil passed away in 54 A.H. He was born in Makkah. but grew up in Basrah. He studied
1
the Qur'aan
under many of the Successors, among them Aboo

(d.
Ja'far (d. 130
A.H.),
and Aboo al-'Aaliyah
95 A.H.),
who
learnt
from 'Umar ibn al-Khattaab and other
Companions, who
learnt
from the Prophet (3g).
The two primary Qaarees

i)
who
preserved Wis qiraa'a are:
ad-Doori:
to
He
is
Hafs ibn 'Umar acl-Doori (195-246 A.H.).

qira'aat,
He was one of the

was
blind.
first
compile different
notwithstanding the fact that he
ii)
as-Soosee:
He
is
Aboo Shu'ayb Saalih
ibn Ziyaad as-Soosee (171-261 A.H.).

(d.
He
taught the Qur'aan to
Imaam
an-N'asaa'ee
303 A.I
I.),
of Sanan lame.
4) Ibn
'
Aamir ash-Shaamee:
Abdullaah ibn 'Aamir al-Yahsabee. born
capital of the
in 21
He
is
A.H.
He
lived his
I
life
in
Muslim empire in those days. le met some of the Companions, and studied the Qur'aan under the Companion Aboo ad-Dardaa. and al-Mugheerah ibn Abee Shihaab. He was the Imaam of the Ummayad Mosque (the primary mosque in Damascus) during the time of 'Umar ibn 'Alul al-'Azeez (d.
Damascus, which was the
103 A.M.). and
was well-known
for his recitation.
Among
the seven Qaarees, he has
the highest chain of narrators

(3f|)),
(i.e., least
since he studied directly
number ofpeople between him and the Prophet under a Companion. He was also Chief Judge of Da-
mascus. His qiraa'a became accepted by the people of Syria.

'Aashoora?'
1
He
died on the day of
lis A.H.
The two primary

i)
Qaarees
who
and
Hishaam:
He
is
Hishaam
ibn
'Ammaarad-Damishqce
his
( 1
53-245 A.H.).
He was
well-known
for his recitation,
knowledge ofhtidcelh
:im\fiq/i,
and was one of
the teachers of Imaam at-Tirmidhec (d. 279 A.H.).

ii)
Ibn Zhakwan:
He
is
was also the Imaam
ol the
Ahmad ibn Zhakwan Ummayad Mosque during his time.

'Abdullaah ibn
(173-242 A.H.).
He
5)
'Aasjm al-Koojce:
He
ol
is
'Aasim ibn Abee Najood al-Koofec, from

in recitation
among the
of Aboo
Successors.
He was the
as-
most knowledgeable person
during
his time,
and took over the position
Imaam
of the
Qaarees
in
Koofah,
alter the death
Abd ar-Rahmaan
-147
The
truth
ofMuharram.
196
An
Sulamec
(d.
75 A.H.).
He
learnt the
Qur'aan from Aboo
'Abil
ar-Rahmaan (who
studied under 'Alee ibn
and from Zirr ibn Hubaysh
These
Taalib,
learnt
Abee Taalib, and was the teacher ofal-Hasan antl al-Husayn), (d. 83 A.H.) and Aboo "Amr ash-Shaybaanee (d. 95 A.H.). the Qur'aan from Ubay ibn Ka'ab, 'Uthmaan ibn 'Affaan, 'Alee ibn Abee
all
and Zayd ibn Thaabit, who
learnt
from the Prophet
(3gg).
He
passed away
127 A.H.
He
asked,
(i.e.,
taught the Qur'aan to
recite in the
qiraaa of 'Aasim.
ol
Imaam Aboo Haneelah (d. 150 Imaam Ahmad ibn Hambal (d.
A.H.),
who
used to
204 A.H.) was once

qiraa'n of Madcenah
"Which
the qira'aat
is
do you prefer?"
He
replied,
4 '"'
"The
Naafi'), but if this
not possible, then "Aasim."
His two students

i)
who
preserved his qiraaa arc:
Shu'ba:
He
is
Shu'ba ibn 'Iyaash al-Koofee, born 95 A.H. and passed away 193
A.H.
ii)
Hafs:
a step-son of 'Aasim.
He is Aboo 'Amr Hafs ibn Sulaymaan al-Asadec al-Koofee (90-180 A.H.), He was the most knowledgeable person of the qiraaa ol 'Aasim.
6)
Hamzah al-Koofee:
He is Hamzah
ibn
Habecb al-Koofee, born 80 A.H. He met some of the Compan(d.
ions,
and
learnt the
Qur'aan from al-'Amash

of
147 A.H.), Ja'far as-Saadiq

to the
(d.
148
A.H.) (the great-grandson
Husayn), and others, Whqiraa'a goes back
Prophet
1
($H) through 'Alee ibn Abee Taalib anil 'Abclullaah ibn Mas'ood.
He passed away
56
A.H.
The two primary

i)
Qaarees through
whom
his qiraaa
is
preserved arc:
Khalaf:
He
is
Khalaf ibn Hishaam al-Baghdaadee (150-227 A.H.).
He memo-
rised the
Qur'aan when he was ten years old.
He
ii)
also has his
own
qiraa'a, different
from the one he preserved from
Hamzah
(see below).
Khallaad:
1
born
19
Aboo 'Eesaa Khallaad A.H. and passed away 220 A.H.

is
He
ibn Khaalid ash-Shaybaanee.
He
was
7)
Al-Kisaciee:
He
is
'Alee ibn
Hamzah
ibn 'Abdillaah, born

in
around 120 A.H.

is
He was
the most
knowledgeable
of his
contemporaries
field.
Arabic grammar, and
considered one of
in the
the classical scholars in this
He
authored numerous books, and excelled
sciences anil recitation of the Qur'aan. Students used to flock to

entire Qur'aan,
verse.
him
to listen to the
and they even used
to record
to
where he stopped and

hold him
started every
The Caliph Haroon ar-Rasheed used
in great esteem.
He
passed
away 189 A.H.
HH
,il
Ixisliinur. p.
16.
The
His two primary students
i)
Qiraaat of the Qur'aan
197
who
al-Layth:
He
is
al-Layth ibn Khaalid al-Baghdaadee.

is
He
died 240 A.H.

al-
same ad-Dooree who is the Student ol Ahoo Atnr Basree (mentioned above), for he studied and preserved both o( these qira'aat.
ii)
ad-Dooree:
He
the
These are the seven Qaarees whom Ibn Mujaahid compiled in his book Kilaab alQiraaat. Of these, all are from non-Arab backgrounds except Ibn 'Aamir and Aboo
'Amr. The following three Qaarees complete the ten authentic qiraaat.
8)
Aboo Ja 'far al-Madanee:
He
is
Yazeed ibn al-Qa'qa' al-Makh/.oomee,
among
A.H.
the Successors.
He
is
one of
the teachers of
Imaam
NaafV, and learnt the Qur'aan from 'Abdullah ibn 'Abbaas.
Aboo Hurayrah and
others.
He
passed
away
130

160
who
preserved his qiraa'a were 'Eesaa ibn Wardaan

(d.
(d.
A.H) and Sulaymaan
ibn
Jamaz
170 A.H.)
9)
Ya'qoob al-Basree:
He
is
Ya'qoob ibn Ishaaq al-Hadhramee al-Basree.
He became the Imaam
of the
'Amr ibn 'Alaa. He studied under Aboo alMundhir Salaam ibn Sulayman. His qiraa'a goes back to the Prophet (j^g) through Aboo Moosaa al-Ash'arce. He was initially considered among the seven major Qaarees by many of the early scholars, but Ibn Mujaahid gave his position to al-Kisaa'ee instead. He passed away 205 A.H.
Qaarees in Basrah after the death of Aboo
His two primary students were Ruvvays

teachers of Imaam al-Bukhaarec (d. 256
(Muhammad
d.
ibn Muttawakil, d. 238 A.H.)
and Rooh (Rooh ibn 'Abd al-Mu'min al-Basree,
235 A.H.),
who was one
of the
A.H. ).
10) Klnilaf
This
is
the
specific qiraa'a
same Khalal that is one of the two students of Hamzah. He adopted a of his own, and is usually called Khalaf "al-'Aashir (the 'tenth' Khali).

Ibraaheem ibn 'Uthmaan,
Baghdaadee,
d. d.
who
preserved this qiraa'a were Ishaaq (Ishaaq ibn

al-
286 A.H.) and Idrccs (Idrees ibn 'Abd al-Kareem
292 A.H.)
All of these ten qiraaat have authentic,
mutawaatir chains
of
narration back to the
Prophet
qiraa'a.
(}^g).
Each
qiraa'a
is
preserved through two students of the
Imaam
of that
Of course,
qira'aat are
more than just two students; the reason that the preserved through only two is that Aboo 'Amr 'Uthmaan ibn Sa'eed (d.
these Qaarees had
444), better
known
as
Imaam ad-Daanee, selected and

called
preserved the recitation of the
two best students
of each Qaaree in his book, Kitaab at-Tayseer fee al-Qira 'aat as-Saba.
These two students are each
Raawis
(narrators),
and they occasionally

qiraa'a,
differ
from each other. Thus, although other Raawis also narrated each
only the
198
An
Introduction to the Sciences ofthc
Quraan
in
recitation
<>i
two main Raawis have been preserved Raawis

are,
such
detail.
References to the
recitation ol other
however, louiul
in
the classical works ol qirdaat.
These Raawis
io ol
learnt the c/iraa'a
from their Imaam, and each preserved some of the

Sometimes, the Oaarcc taught dillcrcnt i/ira'aat
variations ol the recitation ol the Oaarcc.
each Raawi. Hals quoted 'Aasim as saying that the qirada he taught him was that
Aboo 'Abd al-Rahmaan as-Sulamce (d. 70 Add.) from 'Alee ibn Abce Taalib, while the one that he taught Aboo Hakr ibn Iyaasli (i.e., Shu'ba, the other Raawi ol Aasim) was that of Zirr ibn Hubaysh (d. 83 A.H.) from Ibn Mas'ood. 44
''
However,
typically the variations
between the Raawis are minor when compared

differ-
to the differences
between the qirdaat themselves (though usually there are

4
ences in the rules ol tajweed ol the Raawis). For example, Shu'ba and Hals dilfcr from
whole Qur'aan. " To preserve even these diflerenccs, however, the qirdaat are always mentioned including the Raawis. So, when someone recites the qirada of Naafi", lor example, he should mention whether it is through Warsh or Qaloon (for example, by saying, "The qirada ol Naafi' through the riwaayah ol Warsh." or. "The qirada ol Warsh 'an Naali' " lor short). m
each other
in
around
forty places in the
directly
Most of the time, these students, who were Oaarccs in their own right, studied under the Oaarec whose qirada it was. Thus, lor example, Warsh and Qaloon
both studied under
Imaam
Naali", as did
Shu'bah and Hals with Imaam Aasim.

(or
However, sometimes, there was an intermediary

dents and the Imaam.
even two) between these stuin-
When
this occurred, as for
example with Ibn Katheer, the
termediary was not mentioned above, so as not to prolong the discussion.

ested reader
section.
The
inter-
may
consult any ol the references mentioned in the beginning ol this
There are lour sliaadh qirdaat Hollowing the

not considered as part ol the Qur'aan, but
original definition above).
These
are
may be used
as tafscer, and, according to
some
are
of the madh-habs, as a basis forfiq/i rulings as well.

alter are:
is
w The Oaarccs whom they
named
1)
al-Hasan al-Basrce: This
the
famous Successor. Hasan ibn Abce al-Hasan

1
lassaar
Aboo Sa'ced
al-Basree.
He passed away
10
A.H.
2) Ibn Mu hay sin: Makkee. He was one
He
is
Muhammad
ibn 'Abd
al-Rahmaan as-Suhaymcc
al-
ol the
Chief Oaarees of Makkah, along with Ibn Katheer. He-
passed away 123 A.H.
44" Wohaibcc,
-till
p. 106. fort)
ili.n
Meaning thai they differ from each other in

in the
is
words, Inn since these words occur

their diltcrences arc
iliat
a total
ofaround
p. I4n.
five
hundred limes
Qur'aan.
it
might appear
many.
1.
al-Qaarec,
-HI
Actually, there
a third level
of narration, below
tiiruq (pi.
ofraawi, called
a hin-cq (path).
Bach raawi has
two hnrtys. The dilicrcnrcs between the

occasions there
of tareeq) are negligible
lor
our purposes, concentrating

etc.
mainly on where to stop, certain variations

.ire
in the particulars ol
pronunciation,
However, on some
(
noticeable differences. For example, compare a Qur'aan printed in Pakistan (Taj
lorn
pany. lor example) and one printed in Saudi Arabia or Egypt, and see }0:54. The difference in the words
Qa'Jin .\m\ Dii'jin are
due
to the differences in thcittruq oftheqiraa'a
of Hals
',/
'Aasim'
4^2
ell
az-Zarkashee. Bahr. pps. 474-480. lor a discussion of this point.
The
3)
Qira'aat of the
Qur'aan
199
Yahya al-Yazcedee:
He
is
is
Yahya ibn al-Mubaarak ibn al-Mugheerah.
He passed
away 202 A.H.

4)
al-Shamboozee:
He
Muhammad ibn Ahmad ibn

of the qira'aat that
Ibraaheem al-Shamboozee.
He
passed away 388 A.H.
These (our qira'aat contain most
were
recited by the
Companis
ions and did not conform to the nuis_-liaf of'Uthmaail.
Of course,
these (our qira'aat
do not contradict the mtt-hafo 'Uthnraan

there
a conflict.
in every single verse; only occasionally
vi.
The
The
Qira'aat
Today
vital part of
qira'aat
were once a
the
Muslim
itmmali,
and each
part or the
Muslim world used

for
to recite according to
city
one
of the qiraaat.
Not
surprisingly, the
city.
people of a particular
would
recite in the qiraa'a ol the

(d.
Oaaree of that
in the third
Thus,
example, Makkee ibn Abee Taalib
437 A.H.) reported,
century of
the hijrah, that the people of Basra followed the recitation of
Koofah followed 'Aasim, the Syrians

Kalheer, and
Aboo Amr, those ol followed Ibn Aamir, Makkah took after Ibn
Madcenah followed
Naafl".
Eventually, however, most of the other qira'aat died out and were replaced by other
ones. Thus, the situation today
is
that the vast majority of the
Muslim world
and
a
recites
only the qiraa'a
ol
Aasim through
the riwaya of Hals (Hafs 'an Aasim). However,
there are certain areas in the world
where other
qira'aat are prevalent,
rough
breakdown
is
as lollows:
Qiraa'a
ST^m
Muslim World
Area
200 An Introduction
to the Sciences
of the Qur'aan
This
is
obviously a very rough breakdown, based on the population in these

1'
re-
spective countries.''
The
qira'aat today are as a
whole only memorised

(or, a
at specialised institutions of"
higher learning throughout the Muslim world der a scholar

to
student
may
study privately un-
who has memorised
these qira 'nut).
A student of the Qur'aan who wishes

of
memorise the qirdaat must,
of course,
have already memorised the entire Qur'aan
in at least
one qiraa'a. There are two primary ways
memorising these qirdaat, and

ol recitation (tajweed) of
both involve memorising lengthy poems that detail the rules
each qirada, and the differences between them.
The
first
way
is
to
memorise the Sliaatjhiyyah

is
(its
actual
1
1
name
to
is
Hirz al-Amaatiec
wa
Wajh at-Ta/iaanee), which

ibn
poem
(d.
consisting ot
73 couplets, written by
Imaam
The
Qaasim
(short
first
Ahmad
ash-Shaatibce
54K A.M.), ami then
memorise the Durrah
foi
ad-Durrah al-Madhiyyah ) by
the
first
Muhammad
.
ibn al-fazaree (d. 832 A.H.).
poem deals with

is
seven qirdaat After a student of the Qur'aan has
memo-
rised this, he then
qirdaat. This
moves on to the second poem, which deals with the last three the primary method by which the qirdaat are taught throughout the
Muslim world.
The second method

with
all
is
to learn all ten qirdaat simultaneously, by

.Ashr),
memorising the
Tayyibah (short for Tayyibah an-Nushrfil Qirdaat alten qirdaat, also by
which
is
poem
that deals
Muhammad
ibn al-Jazarec.'
VII.
The
Relationship of the Ahruf with the Qira'aat

depend
still
The
relationship of the ahruf with the authentic qira'aat must b\ essence the definition ol ahruf is, and
upon what
whether one believes

thcahruf
that the
ahruf arc
in existence today. Therefore, the scholars of Islaam have defined this relationship
depending upon
their respective definitions of

4
The three major opinions on

463 A.H.).
this issue are as follows:

)
"
(d.
The opinion
is
of Imaam at-Tabarce
310 A.H.). Ibn "Abd al-Barr

based upon one
hctij "of
(d.
ami
others,
that all the authentic qira'aat are
the Qur'aan.
This
is because, as was mentioned in the last chapter, they hold that 'Uthmaan eliminated the other six </ Aw/" and preserved only one ha if.
the imis-hafo\
However,
this
opinion does not seem very strong, since,

is
if the origin of all
of the
authentic qira'aat
originate from? In
that only
one harf then where do all the differences between the qira'aat addition, as was mentioned in the previous chapter, the opinion
to
one harfW.xs been preserved does not seem
be the strongest.
45.? This table was taken from .ill labash, p. 50. In this author's opinion, lu- has greatb exaggerated ihipredominance oftheqiraa'a of Ibn 'Aamir; .nil looree's percentage should also be less; and Qaloon should be more- than 0.7 '/< In addition, Hals is probabl) closer to 97 than 95%. and All. ili knows best.
.
i.
454
Tin- Tayyibah
is
more advanced than AicSkaagbiyyah-yAus-Durrah combination,
since Ibn al-lazaret
recorded more differences between the various Uiniq than ash-Shaatibce did.
455
ill Ilr.
pps. ?4o-s57.
The
2)
Qira'aat of the
Qur'aan 201
The opinion
of al-Baaqillaani
(d. 41)3
A.H.) and
few scholars
is
that
all ol
the
seven ahrttf'arc preserved in the qira'aat, such that each harf is found scattered through-
out the qira'aat. Therefore, there
is
no single
c/iraa'a that
corresponds exactly to any
one
harf, but
each
c/iraa'a
represents various akrufsuch that, in the
sum
total
of the
qira'aat, the
ahrafiuc preserved.
is
This opinion also
based upon these scholars' belief that

like a
all ot tin-
ahrufhave
from
that
been preserved. This opinion seems

there exists
strong opinion, except lor the tact that

to recite differently
It
many
narrations in which the
Companions used
in
any of the present qira'aat (these are today present

they were reciting
qira'aat.^''
the shaad/i qira'aat).
seems
a peculiar harf'ol the Qur'aan, but this was not preserved in the
3) Tlie
opinion ot Makkee ibn Abee Taalib

(d.
(d.
4s7 A.H.]. Ibn al-Jazarce

is
(d.
832
A.H.), Ibn Hajr

the strongest,
is
852 A.H.), as-Suyootee, and others, and the one that
perhaps
all ol
that the qira'aat represent portions ol the seven akruf, but not
the
seven ahrttf in
totality.
The differences between the

This goes back
to
qira'aat,
even the most minute ot
differences, originate
from the seven ahrttf. but not every difference between the seven
ahrttf \s preserved in the qira'aat.
our position on the existence
ol
the
ahrttf today: that they exist
inasmuch as the script of the /;///>-//<{/ of 'Uthmaan allows them to. In the last chapter, the methodology that the Companions used to decide which ahrttf to preserve was discussed. Those ahrttf that were preserved are the ones
that are in existence today,
through the variations
in the qira'aat.
To summarise the
A.H.),
last
two chapters,
we quote Makkee
ibn
Abee Taalib
(d.
437
who
wrote:
When the
COnquered
Prophet (5S) died, main of the Companions went to the ncwly-
territories
of the Muslims, and
this
was during the time ofAboo
Hakr and 'Umar. They taught them the
recitation ol the
Quraan and
(i.e.,
the
fundamentals of the religion. Each Companion taught his particular

the recitation that he had learnt from the Prophet (gg)
ahrttf).
-irea
the various
Therefore the recitations of these
territories differed
based on the
differences of the
Companions.
the writing of the mtts-luifs,
to follow
ii
Now, when 'Uthmaan ordered

to the
and sent them

all
new
provinces,
and ordered them
and discard
other
readings, each of the territories continued to recite the Qur'aan the same-
way
ll
that they
had done so before the mus-haf \\a<\ reached them, as long

to the
.I'-
conformed
left
mus-haf
If their recitation differed
with the mus-haf,
they
that recitation...
This new
recitation
it
was passed on from the
earlier generations to the
later ones, until
reached these seven
Imaams'
(Qaarees) in the
same form,
ami they
differed with each other based
upon
the differences ol the people
of the territories - none of whom differed with die mus-haf lhal 'Uthmaan
456 See the chapter entitled, "The Ahnif u\ the Qur'aan,"

today.
457 Actually, until
il
for
.i
discussion of the existence
>!
the ahruj
reached the ten Qaarees. and
1101 |u*t
the seven.
2(12
An
had sent
to
them. This, therefore,

other.,.
4
is
the reason that the Qaarecs have dif-
fered with each
Therefore, the differences in the qira'aat are remnants of die differences in the
dial the Prophet (j^g) taught the recitation ol the
ions,
Qur'aan
to the ditlercnt
way Compan-
and these differences were among the seven alnttfoi the Qur'aan which Allaah
(Slg).
revealed to the Prophet
Thus, the ten authentic qira aat preserve the
final recita-
tion that the Prophet (^g) recited to Jibreel
in other words, theqira'aat are manifes-
tations ol the
remaining ahrufoi the Quraan.
vin.
The
Benefits of the Qira'aat
Since the qira'aat arc based on the almtf,

lap with those of the almtf.
1)
many
ol the benefits
of the qira'aat over-
Some of the
benefits are as follows.

dif-
The
facilitation ol the
memorisation ot the Qur'aan. This includes not only
ferences in pronunciations that the different

the differences in
2)
Arab
tribes
were used
to.
but also
words and
is
letters.
Proof that the Qur'aan
a revelation
trom Allaah.
for
notwithstanding the thouis
sands
3)
ol dillerences
between the
qira'aat. not a single dillcrcncc

all
contradictor)'.
qira'aat
Proof that the Qur'aan has been preserved exactly, as
of these
have
been recited with

Prophet ($g).
4)
a direct, authentic,
mutaivaatir chain of narrators back to the
further indication of the miraculous nature Cijaaz) of the Qur'aan. because
these qira aat add to the
manner,
5)
as shall
meaning and beauty ol be shown in the next section.
the
Qur aan
in a
complementary
The removal of any
stagnation that might exist with regards to the text of the

ol reciting
Qur'aan. In other words, there exist various ways and methodologies
the Qur'aan that are different trom each other in pronunciation and meaning,
and thus the
text
remains vibrant and never becomes monotonous.""9
IX.
Some Examples
It
of the Different Qira'aat
is
appropriate to conclude this chapter by t|uoting various verses that

ol the differences in
strate
some
the qira'aat, with a discussion of the various

first
demonmeanfrom
ings.
4 ""
Four verses were chosen, the
ol
which deals with

it
belief,
the second and
third with stories,
and the
last
with laws. In each verse,
will be seen that, far
JW Ibn AbeeThalib.
Abu Muhammad Makkee: Kilaab al-lbaanah

li
'an
Ma'ani al-Qira'aat.
cd.
I>r.
Muhyi
Ramadaan. Oar al-Mamoon

459
This
is
Thuralli. Beirut, 197''. p.
59.
not
imply that the Qur'aan would have Income monotonous had the qira aat not existed,
effect.
hut rather that the different qira aat are one ol the factors that contribute to this miraculous person
1611
Any
who has dealt with the qira'aat knows this feeling. Many ol the dillerences in the qira aat do not affect the meaning ofa verse, hut
ol certain in
rather change only the
pronunciation
result in a
vowels and
letters.
However,
this section discusses
only those differences that
change
meaning'.
The
contradicting each other, the qiraaal taken together add
Qiraaal of the Qur'aan
203
much deeper meanings and
connotations than any one of them individually. In

tile
fact,
the various readings between
qiraaal are considered
in
terms of extracting rulings from verses - as two sepainto, anil neither ol
rate verses,
both
ol
which must be looked
which can abrogate the
other.
The
seem
scholar ol this century,
Muhammad Ameen
ash-Shanqcetec
(d.
1393 A.H.),
said in his
famous
lafscer,
Adwaa
al-Bayaan, "In the event that the different qira'aal considered as different
verses..."' "'
1
to give contradictory rulings, they are
mean-
ing that both ol
them must be taken
into account for the final ruling to be given. This
same principle applies

will
in verses that deal
with stories or
belief, as the
examples below
show.
1)
Soorah Faatihah, verse
4.
The
first
reading, that of 'Aasim and al-Kisaa'ee,
is
maalily yatvm ad-deen. This
is
the recitation that

'master, owner,"
most
is
is
ol
the readers will be familiar with.
and
one of the
that Allaah
The word maalik means Names oi Allaah. The meaning of this name when
is
attributed to Allaah
tion,
the
one who Possesses and ( )wns
all of
the Crea-
and therefore
to
power Him.
the
do
He has lull right to do as He pleases with His creation, and He has what He pleases with His creation, and no one can stop or question
of
The verse therefore translates, "The Only Owner of the Day name (\laalil{) is also mentioned in.
Judgement." This
4%\&.^\$
Say:
O Allaah!
Mtiulilf (Possessor) ol (all)
Kingdoms!"
[3:26]
Allaah
is
the
Owner who
Possesses
all
things,
and on the Day of Judgement,
He
will
Own
Rulership and Kingship. As Allaah says,
The
sovereignly on that clay
(i.e..
the
Day
ol
Judgement)
|25:26|
will
be (he true
(sovereignty), belonging to the

If
Most Beneficent"
Allaah
is
is
the only Maalil( on the
Day of Judgement,
ol
this automatically implies
that
He
the Maali/f Lxiore the

that
Day
Judgement
also, since the
one
who
is
the
Maalil^
on
day must be the Maa/i/<
ol all that
was before
that
Day!
The second reading,

Ham/.ah,
is
that ol Naafi",
malif(i
yawm
and
ad-deen, without the

is
sovereign, monarch,"
also
Aboo Amr, Ibn 'Aamir. Ibn Katheer and a/if. The word 'malil{ means, "king, one of the Names of Allaah. This also has the con-
notation ol the one
who
has power to judge.
A king (Ma/i/()
possesses not only wealth
-16
Adwaa al-Bayaan,
v.
b. p.
680.
204
An
Quraan
and property
ment."
(like a Maalik]),
verse therefore translates,

Mtili/(.
as
but also the authority to rule, judge and command. The "The King (and the Only Ruling Judge) of the Day of Judgeone of the names of Allaah, is mentioned in the Qur'aan:
.....The King...*|
W:2.5
and
also,
..The Kins of Men.. [114:2]
The name
of
Allaah
'Malik.'
is
a description of
Allaah
a
(i.e.,sifah
dhaatiyyah), since
He
is
The
(i.e.,
King"; whereas the
name
'Maalil(
is
description of Allaah
of all ol
and His
4 "'
ac-
tions
It
sifah jl'liyyah), since
He
is
"The Owner'
His creation.
can he seen that the two readings increase the overall meaning ol the verse, each
a
giving
connotation not given by the other, and thus increasing the beauty and eloof the verse.
quence
The
of the
result
of the two qiraa'as
is
th;H Allaah
is
the Maalil{ on the
Day of
in
Judgement, and the Malik. So on that Day,
He
will
be the
Owner
(Maa/ik.)
Day of Judgement
- no other person will he an
owner besides Him
Judgement, even though they might have been owners of judgement

world.
else
in this
all
And
Allaah
is
the
King
(Malik.)
of the Day of Judgement, besides
of His creation, who,
in this
world, were mighty and arrogant kings. ..so

for sure that they are in reality the
on
this day, these (kings) will
know
most
humiliated of creation, and that the true Might, and Power, and Glory and
Kingship belongs only

has said.
to Allaah, as Allaah. all
Glory and Praise be
to
lim.
..The
from Allaah.
reply:)
It is
Day when they will (all) come out, nothing ol them will be hidden Whose is the Kingdom on this Dayr! (Allaah Himself will
Allaah's. the
Unique, the
Irresistible.. [40:16]
So. Allaah has informed us that
ment, meaning that

all
He is the Malik, ol the Day of JudgeHe is the only one whom Kingship belongs to, besides
and on
this
the kings
and
rulers of this world,
day these kings and rulers
will
be
in
the greatest humiliation and disgrace, instead ol their (worldly)

glory...
power and
And, Allaah has informed us

ment, meaning that
there
is
that
He
is
the Maalik. of the
Day of Judgeto.
He
is
the only
one
whom
Ownership belongs
So,
none
that can pass
judgements or rule on that Day except Him.'"
462 al-Hamood. p.XX. 463 Ka.i/mool,

v.
I,
p. 403.
The
2)
Qira'aat
ofthe Quraan 205
Soorah al-Baqarah, verse 259.

tells
This verse
the story of a
ever bring
it
man who
to life.
passed by a deserted town, and wondered
how Allaah would

him
to die lor a
back
Thus,
as a miracle for him, Allaah caused

to
lite.
hundred
years, then
brought him back
Allaah also brought the
man's donkey back
to lite in front ol his eyes.
The first reading ol the relevant part ol the verse, by al-Kisaa'ee, Ibn 'Aamir, 'Aasim and Hamzah, is. "I{ayfa nunshizuha." This is in reference to the resurrection ol the donkey. The word nunshizuha means, "to cause to rise." The verse therefore translates,
"Look
at
the bones (ol the donkey),
how We
raise
them up," meaning, "...how
We
cause the bones to join one another anil stand up again (Irom the dust)."
The second reading, by Aboo 'Amr, Naafi', and Ibn Kathecr, is, "lâyfa nunshiriiha." The word nunshiruha means, "to bring to life, to resurrect." The verse then translates,
"...how
We
resurrect
it
and bring
it
back
to lite."
Again, both readings give different meanings, but put together these readings help
form a more complete picture.
The bones
of the
donkey were
"raised up'
from the
dust and 'resurrected' (meaning clothed with flesh) in front of the man. Each reading
gives only a part of the picture, but put together, a
3) In
more graphic
picture
is
given.
the last portion of the

first
same
verse, the readings differ as follows:
The
is,
'I
reading, that of Naafi', Ibn Katheer, Aasim, Ibn 'Aamir

'alaa lytlli
and Aboo 'Amr.

that, after this
"Oaa/aa a'lamu ana Allaaha
shayin qadeer." This translates as, "Fie said,

of all things.'" This
(now) know that Allaah
is
indeed capable
shows
miraculous display; the

lite,
man
finally believed that
Allaah could bring the dead back to
and repented
ol his previous statement.
The second
which
dered
reading, that ol
Hamzah and
al-Kisaa'ee,
is.
"(Jala'lam ana Allaaha..."
translates as, "It
was
said (to him):
In this reading, after the resurrection ol

to believe that
'Know that Allaah is capable ol all things.'" the donkey was shown to him, he was or-
Allaah was indeed All-Powerful.
Once
of
all
again, each reading adds
more meaning
to
to the overall picture. After this
miraculous display, the

things.
man was commanded

to this
know
that Allaah
is
indeed capable
Allaah
is
He
responded
4'
command, and
testified that, indeed,
capable of all things.

4)
Soorah al-Maa'idah, verse

last
6.
For the
example,
it
will
be seen that even
difle re
tfiqh ruling arc given by the
differences in the qira'aat.
The
lieve!
relevant verse discusses the procedure lor ablution (ivudoo). In the reading of
Naafi'. Ibn
Aamir. al-Kisaa'ee and Hals, the verse reads as follows:
"O you who

'feet' is
be-
When
you intend to pray; wash your faces and your hands up to the elbows,
feet
wipe your heads, and (wash) your
up
to the ankles..."
The word
same
read
464 In [his verse in particular, the
i'jaaz ol the
Qur'ann can be
telt. lor
the very
verse
is
the
commaml
and response!
206
An
arjulakurn,
and
in this tense,
is
it
refers
back to the verb 'wash.' Therefore, the actual

to this recitation.
washing
ot the feet
commanded, according
the
The remaining i/ira 'tint pronounce

to the verb 'wipe,' so the verse
word
aijulikjtm, in
which case
it
refers
back
wotdd
read, "...wash your taces
and hands up
washing
to the
is
elbows, and wipe your heads and

obligatory,
feet..."
According
to this recitation,
not
and wiping
is
sufficient.
qira'aat.
is
This
is
an apparent contradiction between the

it,
Does one
'wipe' his leel
(meaning pass water over one

actually
similar to
how
the head
wiped
in ablution),
or docs
is
wash
his leet (like the
hands and
(ace are washed)? In tact, there
no
contradiction whatsoever, for each recitation applies to a different circumstance. In

general, the ablution
is
performed by 'washing' the
feet.
However,
it
person
is
wearin fact
ing shoes or socks, and he had ablution before putting
them on, he
to
is
allowed -
even encouraged - to 'wipe' over his
feet,
and
is
not obliged to
wash them." Azwashing the
Zarkashee
said,
"These two
verses can be
combined
understand that one reading
deals with wiping over the socks, while the second reading deals with
feet (in case of
not wearing socks).
-M '"
Therefore, each of these recitations adds a very essential ruling concerning the
ablution,
It
and there
is
no contradiction between them.

this section that the qira'iiat are a part
can be seen from
of the eloquence
ol the
Qur'aan, and form an integral factor in the miraculous nature ot the Qur'aan. For
indeed, what other book in
the qirdaat
human
history can claim the vitality that
is
displayed in
the subtle vaiations in letters anil
words that change and complement
meaning of the verse, not only in story-telling but also in beliefs and commands and prohibitions! To add to this miracle, all of these changes originate from the one script of 'Uthmaan! Indeed, there can be no doubt the Qur'aan \slhc ultimate miracle
the
of the Prophet ($g).
465 Set
Fiqfi
as-Sunnak,
\.
v.l.
pps. 44-46,
li>r
further ilcuiils
on
this issue.
466 az-Zarkashcc,
2.
|>.
52.
CHAPTER
12
The Clear and Unclear Versesal-muhkam wa al-mljtashaabih
The Qur'aan
has been revealed in the most eloquent of Arabic. Therefore, in or-
der for a person to fully understand and appreciate the Qur'aan, he must be knowledgeable of various aspects related to the Arabic language.
Among
(for (for
these aspects
is
the
knowledge
of the
how words
give particular
meanings
is
example,
'mini anil f(haas; imitjaq
and muqayyad), how the word or

the text gives the desired
text
used
(for
example, Iniqeeqce
and majaazee), and how
meaning
example, iminlooq and maJlioom). M " Also essential are other categories of texts (such
as the
muhl{iim and mutashaabih, and the naasikji and mansookji).
I.
Definition of
The word
Muhkam
and Mutashaabih
One Names
muhkam comes
Judges.'
from h-l^-m, which has the following meanings:

of Allaah's
is
'To judge, to pass a verdict."
Al-Hal{cim,
meaning 'The
One who
a criterion
2)
This also has the connotation

to
of a standard,
such that one has
by which
judge good or
evil.
'To prevent, to obstruct."
A mtlhâm
interpretation
ple
verse
is
one
that
it
is
clear in
its
meaning, not open
to interpretation.
Imaam al-Qurtubee
is
(d.
671 A.H.) said,

its
known,
verse
"The muhkam is the (phrase or word) whose meaning understood anil its exposition clear. "'"Ân exam-
of a
muhkam
is.
467 This
iliai
is
one
<>l
the areas
where
'iilnum al-Our\uiii overlaps with nspol al-fiqh; in tail,
il
is
mic
to say
these topics an- deal) with in
much
greater detail in works of usool al-Jiq/i than in works of'uloom al-
Quraan.
In reality, the detailed explanation

little
is
hut nt relatively Arabic language
value, as in order to Utilise anil Knilil
of such concepts to a non-Arabic audience is not only tedious, from these concepts, a strum: loinrnanil (if the
necessary.
However,
in
order to acquaint the reader with
some
essential aspects of
ill
i--
knowledge, the more important categories were chosen (the muhlyim and mullasliubih. the 'nam and
the iimtJtK/
/(/muss,
mttisi/(li
and
mni/i/iiyutl. the /nit/cri/tr
and the niajaazec, the

in as
tmUlUirit/
and the mafhoom. and the

as other concepts in this
and the mansoo/(/:). These categories Mere not discussed
much detail
I
work
(an
exception was made, however, lor the iimhlytm and mttthlslnibih. due to he misconceptions prevalent alioui
it,
and the
iiiiusi/(li
consult any standard
and mansoot(A, l\\i<: to its importance). Those work ofmoot al-jiqh.
interested in furthering (heir studies
may
468 Ubaydaat,
p. 197.
208
An
All
praise
is
due
to Allaah, the
is
Lord of the Worldsin

it.
This verse
is
muhfcam since there
no ambiguity
The word mutashaabih

lar to.' 'Mutashaabih'
conies from sh-b-h, which

first
means
is
'to
resemble, to be simi-
has two meanings, the

is
one
'resembling.' and the second
'unclear.'
The second meaning
related to the
first,
since those objects
which resem-
ble
one another are

It is
difficult to distinguish,
in
hence
'unclear.'
used
in
in
both of these meanings
the Qur'aan and Siinnah. For example, the
Jews say
the Qur'aan,
...to
us, all
is
cows look alike

first
(Ar. tashabaha)...[2:70\
In this verse, the
word
clear,
used in the
in the
meaning
clear,
('resembling').
It is
used
in
the
second meaning ('unclear')

said,
famous
Inulcelh ol the
is
Prophet
(yg) in
which he
"The
halaal
is
and the ha main
but between the two are matters
which
are unclear (Ar. nnitashaabihaai). ..."'""

'allegorical.' as
Mutashaabih does not mean
some
translators claim.
'"
The Qur'aan as Muhkam and Mutashaabih

On
occasion, Allaah calls the entire Qur'aan
muhkam. For example, He
said,
tAlif-Laam-Raa. These are the verses from the hakftm Book
10:
and.
rAlif-Laam-Raa. (This
iilkiimil)...
1
is
a)
Book the
verses whereot are Perfected (Ar.
1:1
In these verses, Allaah

acts as a Criterion
is
saying that the whole Qur'aan

evil.
is
a clear, perfect
Book which
said, "Allaah
between good and

I
Imaam at-Tabarce (d. 310 A.H.)

evil
has protected (ahl(cima)

hood. Then,
lis
verses
from any
entering
it.
or any flaw, or any false-
He set
it
forth with
it
commands and
1
prohibitions.
This
is
because to ikftaam
something means
to better
and protect
it."''
As Allaah
says ol the Qur'aan,
469 Narrated by al-Bukhaaree.
470 For example,

sion.
Yiisul 'Alec.
See
'A
Review
ol
Some Translations'
in
Ch.
It lor a
more
detailed discus-
471
Zarzur. p. 163.
The
Clear and Unclear Verses
tii-Mnh/(iim
wa al-Mtttas/iaabi/i 209
(it is)
"Falsehood cannot
come
to
it
from before
|4
it
or from behind
:42
it.
sent
down by
the All-Wise.
Worthy of Praisecalls the entire
On
other occasions. Allaah
Qur'aan mutashaabih:
d>& 0&^&frZX'S$&
"Allaah has sent
recited.....|?9:2?|
down
the best statements,
Book
that
is
mutashaabih
olt-
The meaning ofmutashaabih

ble
in this verse in their
is
that the verses ol the
Qur'aan resemin their beliefs
and complement one another

that there are
in the
eloquence and beauty, and

in
ami laws, so
In
no contradictions or differences
them.
one verse
Qur'aan, however. Allaah describes the Qur'aan as being part
muhfrpm and part mutashaabih.

The verse
in
question
is.
"Me
(Allaah)
it
is
Hook. In
arc verses that
- and others are
who has sent down to yon (0 Muhammad) the hk niuhj(iiiii -they are the foundation ol the Book mutashaabih So as for those who have a deviation in their
the one
.
hearts, they follow that
which
lor
its
is
mutashaabih, seeking to cause contusion

its
and chaos, and seeking

Allaah. and those well
ol
it
tawed. But none knows

in
la
will except
in
it.
grounded
knowledge:
is
lit
y say
"We believe
all
(both the muh/(am and mutashaabih)
from our Lord.

|
And none
re-
ceive admonition except those ol understanding'.'
?:7|
The word tawed has purposely not been translated above, because
depends upon how one reads the
verse.
its
meaning
Thcrelore
'ta'weel'
it
is
necessary to
first
explain the
meaning
1)
ol the
word tawed. The word

a
has three meanings:

fact that this
to
To understand
connotation
is
word
in light
of one of its connotations, despite the

is
not the primary intent oi the word. This
done due which

it
some
its
external evidence from the
word
itself,
such as the context
in
occurs. For
example, the phrase,

literal
"He was
'lion'
a lion in the battlefield,"
is
not understood in
sense.
it
he word
is
primarily used to denote an animal, but in this

it
context
does not make sense. Therefore,

'lion' in this
is
necessary to
make
ta'weel
and
understand the word

namely,
'a
phrase as meaning one

ol ta'weel
is
ol its
connotations,
one.
brave person.' This
meaning
the most
common
210 An Introduction
to the Sciences of the
Qur'aan
2)
To explain
is
word or phrase. This

it is
is
the same as
tafseer, in
which case something
explained so that
understood. For example,
stand the actions ol Khidr, Khidr explained to
when Moosaa did not underhim why he had done these acts.'
and
said.
\j~a aJ& f-b~iJi! U ^jj \j iiU'

This
is
the ta'weel (interpretation)

1
of (those) things which you were not
capable ot being patient over*

3)
18:N2|
The
with
actuality of an event. In other words,

this
when and how something occurs.
It is
meaning of ta'weel
that Allaah says,
Do
(i.e.,
they (the disbelievers) await for
its
(the
Day of Judgement's) tawed
do they await
for
its
fiillilmcnt)...?|7:5.?|
Also, Yoosuf tells his family
when
the
dream
that he
had
finally
comes
true,
This
is
the ta'weel
(i.e..
fulfilment) of
my dream
ol old...
12:1(M)|
1
With
these
meanings
it,
ot ta'weel explained, the original verse
under discussion
is
examined. In
the Book.
Allaah differentiates the
muhkam
verses from the mutashaabih.
He
calls the i>itihl(ain verses,
or those verses that are clear in meaning, the foundation ot

tafseers
As the authentic
of the Qur'aan show, these verses are the verses

'
pertaining to ha/aal anil haraam and the laws ot Islaam.'

explicit in their
These
verses are clear
and
meanings, and none can distort the intent of such verses.

ol
As
for the
second portion ot the verse, there are two ways
reading
($)).
it.
Both
first
ol
these originate Irom the

is
Companions (and thus from

none know
its
the Prophet
The
way
read
ol a
to stop after the phrase, '...except for Allaah."
This was the reading of Ihn Mas'ood.

ta'weel except lor Allaah."
The verse
phrase.
therefore reads, '...and

'ta
When
in this context,
wccl' signifies the actuality, such as the lime
ami methodology
The second way of reading and those well grounded
this verse is to stop alter '...those well

"...
grounded
in
knowledge," so that the verse reads,

in
and none know

is
its
ta'weel except for Allaah

II
knowledge." This
the reading ol Ibn 'Ahhaas.

ol ta
one
stops at this point, the context implies that the

tion.
meaning
weel
is
the interpreta-
Therefore, 'those well grounded in knowledge' are aware
ol the interpretation ol
the mutashaabih. Ibn 'Abbaas stated, "I
am
of those well-grounded
who know
472
did.
the
meaning
(ol
the mutashaabih).
in
knowledge,
Set' the story
of Moosaa ami Rhiilr
in
Simrah al-KahK verses MI-N2. lor the various acts that Rhiilr
47
d. Ibn Kathcer,
ibid.
v.
v.
I,
p. 370.
474
I.
p.
370-372.
v.
47
as-Suyootee.
2. p. 4.
The
Clear anil Unclear Verses
a/-Muh/aim wa al-Mutashaabih
Therefore both of these readings are correct, and each changes the meaning ol the word 'tawed' accordingly. The mutashaabih verses can be understood from one perspective (from the perspective of simply understanding these verses
guistic
from their
lin-
meanings), and cannot be understood from another perspective (from the per-
spective of the actuality of these verses).
The Exact Meaning of Muhkam and Mutashaabih

The scholars of
.
'ulootn al-Qur'aan
lists
have differed over the exact meaning oi'mith/(am
and mutashaabih As-Suyootee

alone.'
"
almost twenty opinions concerning
this issue
However,
in reality,
almost
all ol
the definitions that as-Suyootee quotes have

*'If
a similar
meaning. Az-Zarqaanee
similar
states,
we
look
at
these various opinions,
we do
not really find contradictions or discrepancies between them, but rather
we
see thai
they are
all
and
close in meaning.""'
are:
Some
1)
of the meanings that as-Suyootee quotes

is
The muhfcam
that
which
is
clear in
and
ol itself in contrast to the

is
mutashaabih.
2)
The muhftam
The muhkam The muhl(am The muhkam
As can be
arc the verses
whose meaning
is
understood, whereas the
mutashaabih are those verses whose meaning

3)
is
not understood.
valid
that
which can only hold one
meaning, whereas the
mutashaabih has many.

4)
can be understood by
itself
whereas the mutashaabih must be un-
derstood in light of other verses.

5)
docs not need any interpretation
in
order for
it
to be
understood,
whereas the mutashaabih needs interpretation.

seen, the various definitions have the
same theme:
in
the
muhkam
verses
are those verses that are clear in
meaning, and cannot be distorted or misunderstood,
whereas the mutashaabih verses arc those verses that are not clear
selves,
meaning by themit is
and
in
order to properly understand the mutashaabih verses,

in light ol
(-^g)
necessary to
look at
them
the
muhkam
verses.
The Prophet
once recited
4
this verse
and then
said,
"So when you see those
who
follow the mutashaabih ol the Qur'aan, then these are the ones
'"
whom Allaah
has
mentioned, so beware of them."

against those people
In this hadceth, the
Prophet
(-gg)
warns Muslims
who
follow the mutashaabih without properly understanding

phrase, '...follow the mutashaabih..' implies that
verses,
them
in light ol the
muhkam. The
these people
interpret
who
are being
warned against take only the mutashaabih

Therefore, those people
and
them according
to their desires.
who
interpret the
mutashaabih verses
this
is
in light
of the
muhkam
verses are nol blameworthy.
The proof for
the statement of Ibn
Abbaas quoted above, who,
alter reciting this verse, said.
47(>
ibid.
v.
2.
pps. 5-7.
\.
-177
-47S
az-Zarqaanec,
2. p.
295.
Narrated by al-Bukhaarec.
212
An
"I
am
of those well-grounded in knowledge,
who know
do
so.
the
meaning
(of the
is
mutashaabih)."*
possible,
This shows that the correct interpretation of the mutashaabih

is
and there
no harm
of the
if one is
qualified to
What
is
blameworthy
is
the
improper interpretation
mutashaabih.
In conclusion, Allaah has called the
whole Qur'aan muh/âm, meaning

between good and
its
that
it is
clear source of guidance
and
a criterion
evil;
He
has also called the
whole Qur'aan mutashaabih, meaning that

beauty and aid one another in meaning; and,
verses arc similar to
one another
in
finally.
He
has called part of it muhlytm

is
and
part mutashaabih,
tortion,
and
part of
it
meaning that part is unclear and open

that
is
ol the
to
and not open to disdistortion by those "who have a deviation

Qur'aan
clear
in their hearts.'
The portion
all
ing that
ance.
it
comprises
muhfcam forms the foundation of the Book, meanthe moral and social laws that mankind needs for its guidis
The mutashaabih
in
portion ol the Qur'aan

'
clear in
its
meaning
to "those well
grounded
knowledge, and
it is
necessary to understand these mutashaabih poractuality of the mutashaabih verses, however,

is
tions in light ol the
mukfaam ones. The
known
only to Allaah.
as
Mutashaabih ?
been the subject of great controversy
at certain
One of the
issues that has

is
times
in
Islaamic history
the question: Axe the verses pertaining to the Attributes of Allaah

is
from the mutashaabih?'*" What
meant by 'mutashaabih'
in this cpiestion is that
only
Allaah knows the true meaning of these Attributes.
The
opinion of
all
tributes of Allaah are
the scholars of thesalaf, without any exception, is that the Atmuh/(am from one perspective, and mutashaabih from another
perspective.
The
Attributes arc muhfyim,
meaning they
arc understood, in the sensethe ex-
that the linguistic

.Attributes are
mutashaabih
meaning and connotations of these Attributes are known; anil in the actuality and 'how-ness' of the Attributes. For
ol
ample. Allaah describes Himself with the Attribute

the
'Knowledge'.
The meaning
is
of
word 'knowledge'
is
well-known and understood.

understand the meaning of
When
this Attribute
applied
to Allaah, this
we know
infinite
anil
this Attribute,
but the actuality of
"Knowledge' can never be understood, since our limited minds cannot compre-
hend the
Knowledge
of
Allaah.
This agrees with the two recitations of the verse of Soorah Aali-'Imraan:
479 as-Suyoojee,
481)
v.
2. p. 4.
This point has not been discussed

ol
in the detail thai

is
ii
needs, since the detailed explanation of the

I
proper meanings o! the Attributes
Allaah
not dircrtly related to the topic being discussed.

ol'
lowcvcr.
due
to the laci that
groups such as the Ash a ins use the concept

ol Allaah.
it
Mutashaabih and inajaaz as

It is
denying the Attributes
was decided
to briefly discuss this issue.
hoped
that a
means of more detailed

a
discussion ol this anil other topics related to the
Names and
Attributes ol Allaah
may
be available in English
soon, inshaa Allaah.
The
...and
al-Muh_k,am
wa
al-Mutashaabih 213
none know
its
id wed except for Allaah, and those well grounded
in
knowledge; they
mutashaabih)
is
say,
"We believe
in
it,
all
of
it
(both the muhl{iiiii and
from our Lord...
[3:7]
As was mentioned
implies that
ness'.
in the
previous section,
if one stops after
the word, 'Allaah', this
only Allaah knows the tdweet -
in this case, the 'actuality'
and 'how-
Thus, no one knows the

if
actuality ot the Attributes except Allaah.
On the other
hand,
one does not stop

in
at this place, the verse
then implies that Allaah, ami those

the 'interpretation'. Thus,
well-grounded
knowledge know the ta 'weel -
in this case,
those well-grounded in knowledge understand the verses pertaining to the Attributes

ol
Allaah. In other words, the Attributes of Allaah are
known from one
perspective
(that of their
meanings and interpretations), and unknown from another perspective
(that of their actuality
and how-ness). 4 "
Many
imply
is
of the scholars of the
Ash 'a ices, however, claim

all
that
some
.
of the verses perto
taining to the Attributes ol Allaah are

that the
from the mutashaabih What they seek

is
meaning and
interpretation of these verses
known
only to Allaah.
In addition,
when
the Ash 'aires see a person of Ah/ as-Stinmih discuss the Attributes of
Allaah, they quote the liadeeth mentioned above: "So

the mutashaabih ol the
so
as
1
-'
when you
see those
who
follow
Our aan,
is
then these are the ones
whom Allaah
has mentioned,
beware of them"" implying that the person who mentions the Attributes of Allaah,
found
in the
uraan
the one
who
is
following the mutashaabih'.

to
Examples
the
that arc claimed to be
from the mutashaabih arc the verses pertaining

("ayn) (11:37),
It is
Hands
iyad)
of Allaah (48:10), His Eyes

(istiwaa) the
His Face
[u/ajh) (55:27),
and His Rising over

the
Throne
(20:5).
claimed by these scholars that
meaning of these
verses
is
known
only to Allaah. In addition, they claim that the

is
apparent
(Ar. 'dhaahir')
meaning
ot these verses
definitely not the
meaning
that
is
desired. After this bold claim, these scholars split into
two categories with regards to

of these verses
these verses.
The
first
group claimed that the true meaning
can never
be
known
)
or understood by mankind, but instead the meanings are 'entrusted' (Ar.

to Allaah,
'tafweed
and are not discussed. This group then attributed

ol ihc
this philoso-
phy
to thtsalaf,
and claimed, "The philosophy
sa/afh tafweed oi the Attributes

other attributes. So, for exam-
of Allaah."
The second group, on

is,
the other hand, claimed that the apparent (dhaahir)
meanings
ple,
of these verses can be 'interpreted' to
mean
the 'Hand' of Allaah
in reality, the 'Capability' ol Allaah; the 'istiwaa'
over the
Throne means the 'Conquering*
of the
Throne, and so
forth.
in
The
detailed refutation of these views
may be found
the books of 'aqeedah;

this topic, a
however, since there does not exist any material in English on

rised refutation
Firstly, their
is
summa-
as follows:
claim that the 'apparent'
meaning of the
verses
is
not intended has a
number
of implications,
amongst them:
485
4X1
Ilin
Taymiyyuh, ai-Tiidnntriyyah
p. 58.
482 Narrated by al-Bukhaarec. 48>

Taken Irom lhn al-Qavvim,
as-Sau>aa'it],
v.
I,
p. 314-316.
2M An
1)
That Allaah has revealed
in
His Book verses which, apparently, seem

ol
to
mislead
and deceive mankind, instead

2)
guiding them.
concerning His Attributes, but rather hinted
at
That Allaah did not

at
reveal the truth
them
in
such couched and vague language that the truth cannot be arrived
except by claiming that the verses pertaining to this topic are not to be under-
stood except aher great effort and distortion of their meanings.

.?)
That Allaah required His servants not what

slate.
to believe in the apparent
meanings of
He
revealed, but instead believe the exact opposite of what the verses clearly
4)
That Allaah
is
always revealing verses concerning His Attributes whose apparent

truth.
meanings oppose the

5)
That the ihem
best ol this iiinnuili, the sahif,
from the
first
of them
to the last ot
them,
did not understand this important concept properly, lor no quotes are found from
that agree with
were ignorant of these concepts
what the Ash'arees say. This implies that, cither the salaf (in which case the scholars of these Ash'arees are
plain
more knowledgeable than the sataf), or that they knew the truth but did not exit (in which case the saLij were not sincere in spreading the religion ol
Islaam). Both ol these possibilities cannot be true, as the sti/tif are the most knowlol this
edgeable ami sincere generations
umtnah, by testimony
ot the
Prophet
my
6)
That the salaf were ignorant, illiterate people, reading these verses pertaining to the Attributes ol Allaah. and not understanding anything from them, nor caring
to
understand them, or even asking about them.

if
7)
That,
what the Ash'arees say is true and all of these implications are correct, it would have been more beneficial and wiser not to reveal these verses, since the
revelation of these verses has caused nothing but deception
and doubts!
All praise
all
is
due
to Allaah.
He
is
above
all
that they ascribe to
Him!
Verily. Allaah,
Praise
and Glory be
and
creation creation
is,
is!
He
is
to Him, is more knowledgeable ot His more capable of clearly explaining His
Attributes than His Attributes than His
Secondly, the primary problem with the Ash
'arees,
as
was explained
in
the section
on the kahuun of Allaah,
is
they
ditl
not understand the verses pertaining to the At-
tributes ol Allaah properly. Instead, they only understood these verses as referring to
human-like (anthropomorphic)
nied the meanings
of
attributes, ami.
based on
this
assumption, they desays.
these verses. So. lor example,

stateil
when Allaah
"The Ever-
Merciful istawaa over the Throne" (Allaah has
seven times in the Qur'aan that
He
has 'istawaa' over His Throne,
e.g.,
The Ever-Merciful
'rose over' {istawaa) over the
Throne*
(20:5))
The
al-Mtthfoim u' cd-Mutashoabih 2
the only understanding that these Ash'arees had of this verse

that
is
is
that
it
implied a body
this
in
need
ol
another physical object (the Throne)
to rest
upon! Based on
anthropomorphic understanding, they then negated the meaning of the

wise,
verse. Like-
when Allaah
says,
His two Hands are outstretched" [5:64] the only understanding that the Ash 'arees
had were two human-like
physical hands!
Had
they only realised that Allaah
is
above
their limited imaginations,
and
that
His
Attributes cannot be
compared or equated with those of His
creation,
it
would have
saved them Irom these serious errors!
Allaah clearly
states,
..There
is
nothing similarto Him, and

itself is
He isthe All-Hearer, All-Seer |42:l
This verse
in
and of
is
a clear
and simple
refutation of the Ash 'arees; after

for
slating thai there

self
is it
nothing similar to Him, Allaah then immediately affirms
Him-
two Attributes
that are also found in the creation, that of hearing and sight!
Why
that, in this case, the Ash'arees
understand that Allaah has the Attributes of Hearinto errors with regards
ing and Seeing, but these two Attributes arc not similar to the hearing and seeing of
mankind; why
is it
that they understand this properly, yet
fall
to other Attributes?
The Names and
Attributes of Allaah are unique to
Him,
just like the
names and
attributes of the created are
unique
to
them.
certain
So Allaah has
these
ings
called
Himself with
Names and
Attributes,
and
Names and
Attributes,
when
ascribed to Allaah, have unique
mean-
which none
share.
And,
He
has called His servants with
names (and
attributes) that are peculiar to them...

are separated
ers,
These names
are the
same when they
Irom their owners... but when they are ascribed to their ownit.
each one takes on specific characteristics that are unique to

other...
Iiniself<//-/</yy
different
from the
So. for example. Allaah has called

tor
(The Ever-Living),
He
said,
% I -rut - rr---*
There
fjc^^'y^l^
some ol His
i,
Allaah!
is
no deity except Him, the liver-Living {al-Hayy), the Sus-
tainerofall- |2:255|
Likewise.
for
He
has also described
creation with 'Life' (hayy),
He
said.
J/Jôpl ^Kj-^^P
^^ ^1
216
An
III-
brings out the living (hayy) from the dead, anil brings out the dead
living...- [30:19]
from the
And
in
neither
is
is
this
o!
al-Hayy
I
(i.e.,
Allaah
like the other

1
hayy
(i.e.,
man),
since al-Hayy
one
he
Names ol
Allaah, particular to
ileail' is
lim, anil thc/wvv
'He brings out the
living {hayy)
from the
the
name
of life that
is
particular to the created, specific to him....
Anil Allaah has called Himself Samee' (All-Hearing) and Baseer (AllSeeing), lor
He
said.
"...truly,
Allaah
I
is
Samee and
'
Bascen- |4:58)
and
le
has called
some of
.i
lis
servants.-i/wee'and basccr. for
He
said,
1_/Uja L>;,.
<ci*ii A^r-V $-~^ 5-*-î>!i>-"^*t Li-J

'
Verily,
We
have created
\
man from drops of mixed
semen...
and made him
samee' and basccr" 76:2]
But neither
is
the Samee' like the samee'. nor
is
the Baseer like the
baseer'.
And
Allaah has called Himseli 7\Voo/'(The

Merciful), for
<.
One
Full ol Kindness)
.in,
Rahecm (The Most
He
said.
'.--
*j{ ,;,f /. --^sjj .y <_^ LJ ^**i'

A'erily,
t-JJ,
Allaah
is.
lor
mankind, the
Ra'oof. the
Rahccm
|22:6t|
anil
He
has called
some of His
creation ra'oofand rahecm. lor
He
said,
"Verily, there
has
come
to
you
Messenger from amongst
yourselves... lor
the believers,
he
is
raooj, rahecm |":12H|
But neither
rahecm..}.
is
the Ra'oof like the raooj. nor
is
the
Rahecm
like the
And
to
le
has also described
limsell with certain Attributes,
and described
has attributed
His creation with these same

Himseli the Attribute
ol
attributes...
(For example)
He
Speech
(/(tiiaam). tor
He
said,
-Mr.,.-"'
And Allaah spoke

...
directly ([(allama) to
Moosaa
(4:164]
And
le
described
some of His
creation with the attribute of speech, for
He
said.
The
al-Mukfcam wa al-Mutashaabih 2 1
...tnen,
when
this
(the king) spoke U{alla)na) to (Yoosul)...| 12:54|

like the
Hut neither
is
Kalaam
other Balaam. J.
And He
some
ol
has described Himself as being istiwaa over the Throne, lor He-
has mentioned this seven times in His Book.
And He
has also described

said.
His creation as being istiwaa over
objects, for
He
*jyj**^t^-4
So
that
you (mankind) may istawaa over their backs
(i.e..
so that you
may
ride
on the backs of your animals)* |43:13]

is
...and neither
the one istiwaa like the other istiwaa'."'
The purpose
ality of
ot this
long quote
is
to
show
that there are
names and
attributes
of
Allaah that have also been given to the creation, but the difference between the actuthe two
is
as great as the difference
between the two. Therefore,
it is
not proper
to
deny or
distort these Attributes
merely on the assumption that they give human-
like qualities, for
Allaah has negated any similarity with His creation:
Thcre
is
nothing similar to Him, and
He
is
the All-Hearer, All-Sccr |42:

is
The proper methodology with regards

tic
to these Attributes
to affirm their linguis-
meaning in
manner that
befits Allaah,
and not
to delve into the actuality or 'how-
ness' of
them, since these are concepts that cannot be grasped by the
human mind.
1
In addition, the
presumption of the Ash 'arees that the apparent (dhauhir) mean-
ings of these verses are

1)
anthropomorphic necessitates certain

ol theirs
is,
'"'
tacts,
including:'
This presumption
in itself, a
very
how can
it
be assumed that Allaah would reveal verses
mean and low presumption, for in His Book whose appar-
ent, clear
2)
meanings arc anthropomorphic?
In arriving at this presumption, ihc As/t 'arees absolutely ignored the verses that
negate any relationship between the Attributes of Allaah and those of His creation,
such
as,
There
is
nothing similar
to
Him*
|42:l
In other words, the
One Who
revealed.
,''.-'
o hi;
it,,.
Jljo
484 Translated (by meaning) trom al-Ttulmtinryah, pps. 14-19.
485
zi.
at-Tadmureeyah, p.52.
218
An
Introduction to the Sciences ot the Q)ur'aan
Both
is
His Hands
revealed.
(yad) are outstretched)* [5:64]
the
same One
Who
Therc
is
nothing similar
to
Him
(42:1
1]
Why do not
to
thvAsh'eirecs take the
meanings of both
ol
these verses, and Attribute
Allaah what Allaah has Attributed to Himself

(yad) arc outstretched), while at the
(in this
Hands
negated
(in this example, that His two same time negating what He has
example, that these two Hands (yad) are not similar
many man-
ner to the hands ot the creation):

3)
them to deny many Divine Attributes; Attributes that are clearly mentioned in the Qur'aan and Sunnah, such as the proper understanding of the \alaam ofAllaah (as was discussed earlier); the (act that Allaah
This presumption
of theirs led
Loves and Hates,
is
Pleased with and gets
Angry with some of His Creation, and
many more
4)
Attributes.
all
The
net result of
of
this
was
that, in their
over-zealousness to remove any
resemblance between Allaah anil the creation, they ended up comparing Allaah
with inanimate objects, or with non-existent objects, or ascribing
dictory Attributes.""
to
Him
contra-
The example
in
of this with regards
to the Attribute
a
of kplaam
was given previously;

essence equated
negating the lad that Allaah speaks with
voice, they in
Him
with a mute or inanimate object!

the ^//(//concerning the fact that these
Thirdly, there exist
numerous quotes from

(d.
verses arc to be understood in their literal sense. Perhaps the
most famous incident

asked him,
is
the response that
Imaam Maalik
179 A.H.) gave to the
man who
'The Ever- Merciful
'rose over' (httiwuu)
lis
Throne's
[20:5]
how
is
this "rising' (istiwaa)?"
Imaam Maalik
it is
responded, "'Istiwaa'
it
is
well-known
(in
meaning), but the "how' of

is
unknown.
Yet belief in
this
is
obligatory,
and asking questions about such matters

I
man away from me, for think he is an evil person!"* In this very explicit text, Imaam Maalik staled that the meaning of istiwtiu is well-known in the Arabic language, yet, when this Attribute is applied to Allaah, the actuality ot it is
an innovation. Get
486 An example of this

it,
is is
their claim thai Allaah
is
neither above, nor below this world, nor to the

it,
lefi
is
I
ol
le
nor id the right ol

it,
it,
nor
He
in
from
ol
it
nor behind
it!
nor
is
He inside ol
l.in thai
it,
nor outside
ol
it.
nor
connected to
verses
I
nor
is
He
disconnected from
This, despite the
there exists literally hundreds of

is
and
Inutccth describing, either explicitly or implicitly, that

lull proofs).
II
it
Allaah
above Mis creation (c ad-
lhahabee's al-'Uloow lor the
were asked
to give a definition of
something
that
was non-
existent,
even the greatest philosopher could not collie up with
a heller description
than this description
thai the Ask'arces give to their Creator!!
4S7 Reported by ad-Daarimcc.
cfi
Ubaydaat. p.204.
The
al-Muhfytm
wci al-Mutashaabili
unknown. Imuam Maalik did

trary to the
not deny die tact that istiwaa has a

lie
meaning
to
it
(conit is
philosophy
ol
tafweed mentioned above), nor did
deny the
fact that
it
permissible to attribute this to Allaah (on the contrary, he said, "...belief in

tory").
is
obliga-
What Imaam Maalik denied was the
tact that
mankind has been given knowlii
edge
ol
the actuality ol the istiwaa, thus, "...the 'how 'ol
is
tinknow
a."
Also, the questioner indicated that he understood the verse properly, tor he asked.
"How
is
this istiwaa:"
This shows that the questioner understood what the verse
meant, namely that Allaah has 'Risen over' (istiwaa) His Throne; his question was
not about what istiwaa meant, but
how
this istiwaa occurred. In response.

literal,
Imaam
him
for
Maalik did not
criticise or
rebuke him for understanding the
apparent mean-
ing of the verse (that Allaah has the Attribute of istiwaa), but instead criticised
asking something besides the apparent

Attribute. In feet,
meaning -
for
is
asking the 'how-ness' ol the
Imaam Maalik told
him, "al-lstiwaa
well-known," meaning, "Eve-
ryone knows what istiwaa means!"

Lastly, the phrase, '...and belief in
ol
'it'
it
is
obligatory'
is
another refutation of the belief

is
ihc Ash 'a rees. This phrase shows that to believe in this istiwaa
in the
obligatory, tor the

is
phrase 'belief in
belief in
it
is
obligatory' refers back to the istiwaa: "al-lstiwaa
well-
known. ..and
that the
it is
obligatory..."
meanings of these verses are
must be asked unknown. "Belief

It
ol
the Ash 'arees,
who
claim
in
what
is
obligatory 5 " In
it is
other words, what

obligatory"?
was Imaam Maalik referring to when he Imaam Maalik understood that this Attribute had
"...
said, "...belief in
a
meaning
to
it
it.
other-
wise he would not have said,

tribute
belief in
it is
obligatory' (in other words,

ot
this .At-
had no known meaning- the philosophy

'/'/'
tafweed- there would be nothing

in
to believe in! Therefore, the fact that
must be believed
shows that there
\s>
some-
thing to believe in
It
- the Attribute
of istiwaa'.).
should be understood that
all
the scholars of the salaj "agreed in their interpreta-
tion
and understanding of the Attributes of Allaah. They would take the apparent
ol these verses (thus believing in
meanings
concept
what Allaah
ot
revealed), without
compar-
ing the Attributes found in

of
them with
ihc attributes of the creation (thus rejecting the
anthropomorphism). The teacher
Imaam al-Bukhaarce
(d.
2% A.H.),
His creafor
Nu'aym
tion has
self
ibn
Hammaad
(d.
228 A.H.),
said.
"Whoever compares Allaah

in
to
committed
disbelief,
and whoever denies what Allaah has affirmed
Him-
has committed disbelief.
And
there
is
no anthropomorphism
(5^s)
affirmed lor Himself, or what the Prophet
has affirmed for

(d.
what Allaah has Him."4"8 The famous

said,
Imaam and
scholar
will
of
hadeeth, Ishaaq ibn
Rahooyah
238 A.M.)
There
like
only be anthropomorphism
is
if someone says, "Allaah's
hand
is
my
hand", or 'His seeing

if a
like
my
seeing", so this
is
anthropomor-
phism. As for
Attributes ol)
person says, as Allaah Himself has said, "(Allah has the

(yad),
Hand
and Hearing, and Seeing' and he does not say

comparisons (based on the
attributes of
how
(these arc), nor does he give
-ISS
.ul-Dli.ilul.i.
.;/-{.
'//<'. p. (.7.
220
An
Quraan
is
the creation), then this
is
not anthropomorphismU Allaah has said, 'There

is
nothing similar
In conclusion, the
to
Him, and He
the All-Hear, All-Seer (42:11

in clear, lucid Arabic,
).'
Qnr'aan has been revealed
and Allaah has
addressed His creation in the language that they know. To presume that the verses
pertaining to the Attributes of Allaah carry no
meanings absolutely contrary

is
to the
meanings
of their
known meanings, or that they carry words as known by the Arabs,
in reality a
very dangerous and incorrect presumption.
Why
else has Allaah re-
vealed these concepts, in these clear wordings, except that they be understood in this
manner?
Instead of 'reading
die
.
in'
and presuming anthropomorphism
in the
Speech of Allaah,
l.v//
\iicc<
If
should instead impugn their
own intelligence and
understanding of these
verses.
the Ash 'aires claim that the verses pertaining to the Attributes of Allaah are
in light of the
from the mutaskaabih, they should then understand them

verses,
muhkam
such
as,
There
This
is
is
nothing similar
l<>
Him
|42:l
the proper
methodology of understanding the
imttaslnuibih verses.
The
statement,
mutashaabih ," is a
incorrect
of
"The verses pertaining to the Attributes of Allaah are from the vague and imprecise phrase, for it carries a correct meaning, anil an
is
and dangerous one. The correct meaning of this phrase
that the actuality
the Attributes of Allaah are
into these concepts.
known only to Allaah, and it is impermissible to delve The incorrect meaning of this phrase, and the one that the. \sli 'aires
mentioned
in the
intend,
is
that the Attributes of Allaah that arc
Qur'aan and Sunnah
arc not to be understood by

either be ignored
mankind by
their linguistic
meanings; instead, they should
and not discussed
(the essence of the concept of tajweed), or retheir desires.
interpreted until their
meanings conform with
To conclude
(d.
this section,
we quote
the famous scholar al-Khateeb al-Baghdaadee
436 A.H.),
who wrote.
for the Attributes (of Allaah). then all that has
As
been narrated
in the
authentic sunnah - the methodology ol the sultifh to affirm them, and to

take
them on
their apparent
meanings
(dhanhii), but at the
same time
to
deny any resemblance or 'how-ncss' of them.

Attributes, so they
Some groups
denied these
ended up denying what Allaah Himself had affirmed.
Other groups
tried to affirm
them
in such a
manner
that they
ended up
comparing them
ogy
is
to the attributes
of the creation.
And
the proper methodolfor the religion ol

is
to take the
is
middle path, between the two extremes,
Allaah
between the extremes...
And
the basic principle in this regards

is
that to speak of the Attributes of Allaah
as if to speak of the Essence of

followed. So. as
it
Allaah, so therefore the
same methodology
is
is
well
known
489 ad-Dhahabi,a/-WHW,
p. 67.
The
al-Miihlâiti
wa
al-Miitashaabih
22
that to affirm the Creator, all
Glory be
to
Him.
is
in reality
an affirmation of
the Existence of the Creator,

tion oi tion
and not how
He
Exists; likewise, the affirma-
His Attributes
is
an affirmation "I thai existence, and not an affirma-
of their actuality.
So
if
we
all
say.
"Allaah has a 'Hand' iyad). or Hearing, or Seeing," then
these are
say.
Attributes that Allaah has affirmed lor Himsell.

'vail' is
';
And we do
not
'The weaning of
'
'Power',
nor that the meaning
of Hearing' and
cars,
'Seeing
is
'Knowledge and neither do

not
wc say that all oj these are physical limbs.

and eyes
(these at-
So we do
compare these Attributes with the hands, and
(of the creation)
which are physical limbs and organs by which
tributes) occur. Rather,
we say
that
it
is
obligatory to affirm these Attributes,

it
since they were found (in the Qur'aan or siinnah), and
is
obligatory to
negate any resemblance between them
(i.e..
between the
attributes ol Allaah
and the
attributes ol the creation), because Allaah has said.

ft*
_A-^*-H ' f-^*r~*> '.>*>
-There
[42:ll|
is
nothing similar to
Him. and He
is
the
AIM
learing. All-Sccing.
So when the people of innovations condemned the people of narrations

tor narrating these hadceth.
and contused those who were weak
in
knowl-
edge
thai they
(i.e.,
the people ol narrations) were narrating things that were

in
not befitting to tawheed. and were not permissible
the religion,
and 0C-
ensed them with the disbelief 'oj'the anthropomorphism:..'"" they were responded
lo
by saying that there are. in the

is
Book of Allaah.
verses that are miih/(iim,
whose meaning
mnhj(am
lieve in
understood apparently, and there are also verses that are
miilashaabih. which cannot be understood except by reverting

verses.
ol
them
to the
And
them
it is
obligatory to affirm
all
of these
(verses),
and be-
both
ol the
(the
muhJiam and the miilashaabih). And likewise the

is
sunnah
in
Prophet (5S)
understood
in a similar
manner, ami
dealt with
the
same way - that
the miilashaabih
tire
understood in light ofthe miihfyim.
and both
are accepted.'"'
Other Categories op Mutasi iaahih

Some
or the detentions of mutashaabih were given in the previous section.
These and of
definitions concentrated
on one theme:
tluit
the
muhjfam
verses are clear in
themselves, whereas the mutashaabih verses require external factors to understand
them.
There are
yet other definitions of 'mutashaabih' that ileal

at
with another meaning of
the word: that of 'resembling'. As was mentioned
the beginning ol this chapter.
490
Is
it
not as
if al-Khateeb
al-Baghdaadee
is
refuting thcAsh'arees and their accusations against the.
I/;/
as-Sunnah.
49
ad-Dhahabi. al-L'hiwn:
p. 48.
222
An
Introduction to the Sciences ol the
Quraan
'to
'mutashaabih 'has two meanings:

ars
"to
be unclear', and
resemble".
Some of
the schol-
have defined the mutashaabih verses as those verses which resemble one another
wording. There
is
in their
no contradiction between
this definition of
mutashaabih
utilized
and between the one one

of the
that
was discussed previously; the previous definlion
utilises
It
word 'mutashaabih' ("to be unclear"), and this the second meaning of the word 'mutashaabih' ('to resemble").
meanings
of the
definition
can also be said that the discussion of the previous section involved the
to meanings,
mutashaabih with regards
whereas
this definition involves the

is
mutashaabih
with regards to wordings. Each of these two definitions

the second definition that will be elaborated
a separate science,
and
it
is
upon
in this section.
The
ing
is
definition of this category
is
quoted by as-Suyootee
those verses which are not repeated, and the mutashaabih are those verses
repeated."
1 '2
In other words, a phrase or sentence
is
"The muh\am are whose wordrepeated somewhere else in

as:
the Qur'aan, cither exactly the same, or with a slight difference.
Az-Zarkashee
exactly the
1)
lists
many
phrases
in
the Qur'aan that occur
more than once,
in
same wording. For example:'"3

(e.g., '"...but
Those phrases which occur twice

1
most
of
them
arc not thankful"
10:60 and 27:73|)

(e.g.,
2) 3)
Thrice,
"Do they
not travel through the land..." [30:9, 35:44
and 40:2
Four times,
20:116|)
(e.g.,
"And when
We
said to the angels..." |2:34, 17:61, 18:50 anil
4)
Five times,
(e.g.,
"Obey Allaah and obey the Messenger"
|4:59, 5:92, 24:54, 47:3.5
and 64:12})
5)
Six times,
(e.g.,
"In this are signs for a people

forth. in
who
believe" |6:99, 16:79, 27:86.
29:24, 30:37,
and 39:32]); and so which re-occur
As
ing,
for those phrases
other verses with a slight difference in word-
az-Zarkashee also divides them into various categories, classifying them based
the type of difference between the verses: involves the addition or subtraction of a letter or
upon
1)
The difference
it
word
(e.g.. "It
is
the same, whether you warn them or

is
not, they will not believe" (2:6), and, "Anil not, they will not believe" (36: 10)); or,
the same,
whether you warn them or

(e.g.,
2)
the exchange of word order

"...We will feed
"...We will feed

)); or,
them and
you..." (6:151) anil,
you and them..!"(17:31
3)
the exchange of a
word with
its
synonym
(e.g..
"There gushed
forth therefrom
twelve springs" (2:60), and "There flowed forth therefrom twelve springs" (7:158));
492 as-Suyook-c.
v.
2. p.
5,
493 aK-Zarfcashec,v. I.pps. t33-L54.
The Clear and Unclear

4)
Verses
at-Muhfaam wa al-Mutashaabih 22$
the change from singular to plural.*91
There have been

anil
how
they
number ol books written concentrating on these change the meaning of the verse.*9* These subtle changes
a
differences,
bring about
different meanings, job
and
suit the context

is
wiihin which they occur. Thus, part of the

analyse
of the interpreter of the Qur'aan

in
to
why one
phrase occurs in a certain
manner
one
part of the Qur'aan,
and
in a slightly different
manner
in
another part.
Qur'aan;
in
For example, the command prohibiting infanticide occurs twice
in the
one
verse,
Allaah says.
...We will provide
them sustenance and you
(also)*
17:31
and
in
the other, Allaah says,
.....Wc will
provide sustenance for you and for them [6:151]
At
first
glance, there does not

"you'
seem
to
if
be any benefit
in reversing the
order
ol
the
pronouns
son and
and 'them'. However,
the two verses are examined closely, the rea-
wisdom why each one occurs

first
in a particular
order
is
seen.
The
verse reads.
E
^. *>>,'>.?"'. '-"-.<='
'>, f '1^"t
And do
not
kill
your children fur fear of poverty;

(also)..
1
We
will
provide them
sustenance and you
17:31
whereas the second verse reads,
And do not
nance
lor
kill
your children because of poverty:

for
We
will provide suste-
you and
them-
|6:l 51|
The two verses cater

parents
in dilferent situations,
flu
firsl
verse
is
addressed
in thost
who
fear that they will be inflicted
with poverty
in the future
because of their
children.
These parents arc worried
that they will not be able to provide
enough
for
their children. Allaah
refutes this fear
by stating that
Me
will provide for the suste-
nance
of the children, as well as the parents.
The second
verse,
on
the other hand,
is
addressed to those parents

their children's fault.
poverty,
who arc already

to feed
inflicted
with poverty, presuming that
it is
In this case, the parents are actually feeling the effects of this
and are not managing
themselves properly. Allaah assures them that
4'4
There are more categories ofMutashaabih than
hese, c Ubaydaat, pps. 202-204; az-Zarkashee,
v.
pus. 113-134.
4y5 One ofthe classics rhai is available in print \sal-Burliaanfi Mulaihaabih ul-Our'aun Ham/ah al-Karmaanec (d. 51)0 A.H.I, )ar al-Wal'a. Cairo. 1991.
I
hy
Mahmood
ihn
224
An
they do not have to fear this poverty, for

4 '"'
He will
provide lor them, ami lor their chil-
dren. Thus, the exchange o! the pronouns in the two verses adds a subtle
meaning
to
each verse.
II.
The Haqecqee and

It
the
Majaazee
its
word
this
is is
used
in
its literal its

is
sense - in other words,
original
and primary intent
- then
referred to as
haqecqee meaning. For example, to apply the word
'ollspring' to one's children
a Iniqccqcc meaning.
is
On
the other hand,
it
word
is
used
in a
metaphorical sense
in other words, a
is
meaning or connotation
dren
a
that
not the primary use of the word - then this

to
the
majaazee meaning. For example,

is
apply the
word
"offspring' to include grandchil-
majaazee meaning.
that are given ol
Examples
majaaz
in the
Qur'aan are the
verses,
And lower unto them
(one's parents) the
wing ofsubmission
anil humility
through mercy..." |I7:24|

(the use
of 'wing'
is
majaazee, for there
is
no
actual wing);
And ask
(the 'town' with
its
the town
is
where we
were....-
2:82
houses and walls
not asked, hut rather the 'people ol the town'
are asked, another
example
ol
majaaz); anil.
,jJ>a.'->
o\
Joy )j\ _U1
...a
wall that wished to collapse.....
S:77|
(meaning
It
that the wall
was very
close to collapsing).
a
4 "'
should he noted that there are

S
number of scholars throughout

724 A.H.), and
history,
such as
Shaykh al-Islaam Ibn Taymiyyah

Shanqcctce
in the
(d.
Muhammad
a topic
al-Ameen ash-
(d.
1393 A.H.),'"
who denied
the existence ofmajaaz in the Qur'aan (and

still is
Arabic language), and this has been and
of debate
among
the
scholars.
496 al-Karmaance. 497

cl'.
p. 178. p. 35. in the

is
Ibn
Qudaamah,
498 These are perhaps the two most famous scholars who have- denied the existed ol majaaz language
in the
Arabic
lit
anil the
Qur'aan. Sonic scholars stated that majaaz exists

vast majority nl scholars,
in the
Arabic language, but
not presi
Qur'aan.
The
(d.
however, (including the sons of Muhammad al-Ameen ash-
Shaniicclcc!). have conceded to the existence ol majaaz in the Qur'aan. In lact, the \:\mo\\\
Hambalcc scholar
Ibn
Qudaamah
620
A.I
1.)
I
went
CO
an extreme anil stated. "Whoever denies majOOZ has indeed been

it
arrogant!" {Rawdah. p. ^5).
he topic ol majaaz anil whether

sense that
if one
exists in the
language or not should not be
made
a topic ol ,/,/cala/i, in the
affirms the existence of majaaz in the Arabic language, or
The
al-Miihlâm tea al-Mutashaahih 225
The Attributes of Allaah

as the
as
Majaaz?
to
Perhaps the strongest reason that led some scholars

is
deny the existence o{ majaazee

scholars
due
to the fact that
many of the
of innovation (such
Ash 'arees) have claimed that some
of the verses pertaining to the Attributes of
Allaah are majaazee. This claim, in essence, enabled them to deny

tributes
many
ol the At-
mentioned
in
the Qur'aan, such as wajh (Facc).)w/ (Hand), 'arsh (Throne)

that 'yaa"
is
and
others.
These scholars claimed
majaaz
lor 'Capability', "arsh' for
'Power', and so forth.
However, even
reasons:
1
if
it is
claimed that there are majaazee verses
in the
Qur'aan, the
Attributes of Allaah can never claimed to be examples of majaaz for the following
All verses
and words are always taken
in a haqeeqee
is
manner
unless there
all linguists.
is
reason
in
or proof to believe otherwise. This fact
agreed upon by
is
Thus,
order to say that the 'Throne of Allaah'
majaazee for 'Power', one needs to

If
bring clear proof from the Qur'aan or Sunnali to prove this point.
there
is
lack
of evidence, the word will be interpreted

a
in a
haqeeqee sense,
viz., that
Allaah has
Throne, but
it
cannot
lie
imagined by humans. Concerning

of Allaah' as
this particular exis
ample, the understanding of the 'Throne

by
being haqeeqee
proven
many
other verses, such as the verse,
>...anil
His Throne was over the water.. .
[ 1
1:7|
and.
And you will see the angels surrounding the
Throne from all sides..."
S:7t|
and.
The
(angels)
who
hear the Throne, and the (angels) around
it.
glorify the
praises ol their Lord..... [40:7]
and.
... eight
angels will, on thai Day; hear the Throne of your Lord above them*
[69:17]
in
the Qur'aan. then he

is
is
to be considered
an innovator. This
is
because the existence al majaaz
is
matter of ijiihaud, and
not related to the fundamentals of faith. Therefore, throughout tslaamic history,
many
scholars of the correct 'aqecdah (such as Ibn
Qudaamah)
majaaz.
affirmed the concept of majaaz. but stated
that the Attributes ol Allaah
cannot be examples
ol
It is
thus improper to make this concept

a point of difference
(i.e..
'Does majaaz exist
in the
Arabic language .\nd the Quraan?*)

best...
between the
-!/;/ as-
Sunnah and the people of innovation, and Allaah knows
226 An Introduction
to the Sciences ol the
Qur'aan
All these verses clearly
show
a
that the
Throne
ol
Allaah
is
a luiqceqee throne, lor
how
else
was
it,
it
above water, and

it is
how
else will the angels
surround
it.
and eight
angels hold
unless
haqeeqce Throne?
Can
it
be imagined that the 'Power'
of Allaah was over water, and that angels
will
surround the 'Power', and eight
angels will carry this 'Power'? In addition, there are

that clearly signify thai the
numerous authentic Inideeth

Likewise,
all
Throne
is
a luiqecqcc throne.
the other
Attributes ol Allaah can be proven in a similar manner.

2)
It is
not appropriate that the fundamentals of
tributes of Allaah, be revealed in (inexplicit

essential that these
explicit
faith, such as the Names and Atand vague language. Rather, it is
fundamentals
ol
faith
be revealed in the clearest and most

for doubt,
language; in a
manner
all
that leaves
no room
confusion or ambi-
guity.
To claim
that Allaah,
in
Praise
is,
and Glory be
to
Him,
revealed His
Names
ami Attributes
His
language;
majaazee form
in reality, to
claim that Allaah did not explain
Names and
in
Attributes properly, but rather hinted at

dial,
(all
them
in
vague, couched
language
outwardly, appears to mislead and deceive, rather

Praise
is
than guide and instruct

ascribe to Him!).
due
to Allaah,
He
is
above
all
that they
The Qur'aan
describes
itself in
many
verses as being a shining
light; a revelation in clear,
simple Arabic; a Book that guides mankind; that takes

it
him from the darkness
to the Light; is
possible that
one
of the
is
most important
revealed in such
topics of faith - that of the
Names and
Attributes of Allaah
obscure and vague language?

3)
The
very concept of majaaz rests
upon the perceived and well-known.

it is
In other
words,
when
it
is
said,
"And ask the

that
town...," the only reason that the reader
understands, without any doubt, that

the people of the town,
tions it is
not the actual town that

that towns
is
asked, but
is
it
is
well-known
cannot be asked quessaid,
the people
who are
asked. Likewise,
it
when
it is
"Zayd was a
lion
during the
battle," the
only reason that

is
is
understood that Zayd was not an
actual animal during the battle

anil thus,
it
that
is
understood from
this
Zayd is well-known not to be an animal, that Zayd was a very brave person. The point
that
is trying to be made is that majaaz can only be used when the subject is wellknown and understood, and thus there is no danger that a person might be con-
fused between the Iniqeeqec
meaning
anil the
majaazee one. In matters of the
unseen, however, such as the Attributes of Allaah, majaaz simply cannot be applied,
due
to the fact that the Attributes ol
Allaah cannot be perceived or
hilly
understood by the creation. Since there can be no analogical relationship be-
tween the Attributes of Allaah and those of His creation, there can be no majaaz
when
4)
it
comes
to describing the Attributes of Allaah.

is
One ol
heard,
the ways in which majaaz

Therefore,
defined
is:
Majaaz
is
that
which on the
as
a
is
permissible
is
to negate.
it
when
the phrase,
"Zayd was
a lion.
a lion
battlefield"
is
possible to say,
"No, Zayd was not

said
a
He was a brave person."

it is
il
It it
were claimed
lowed
to
that the Attributes of Allaah are majaaz,

(i.e., if
person
is
al-
deny what Allaah has
person says that the verse.
The Clear and Unclear Verses
al-Muhlâm wa al-Mutashaabih 227
.....both ol
His hands are outstretched..."

it is
1*5:641
is
majaaz, in essence this person claims that
possible to say, "No, both ol
Allaah's hands are not outstretched," thus clearly and explicitly going against the
verse in the Qur'aan).
5)
To claim
majaazee.
that
some
is
ol the verses that

all
mention Allaah's Attributes are majaazee
is,
in essence, to
claim that
of the verses that mention Allaah's Attributes are
What
there that
makes these scholars consider some

'ayn,
Attributes ol
as
Allaah as majaaz (for example, the wajh, yad,
and
istiwaa)
and others
haqecqce (such as the Knowledge, Life, Hearing and Seeing ol Allaah)? Just as
these scholars acknowledge that Allaah has the Attributes of
Knowledge.
Life
and others, but these Attributes are not similar

should also acknowledge that Allaah has
to those
of the creation, they
a wajh, yad,
and other Attributes, but

II
these are different than the wajh and \acl ol the creation.
ol the verses that
they claim that

is
some
if
mention Allaah's Attributes arc majaazee, there
no defence
someone were
majaazee. In
to
claim that all the verses mentioning Allaah's Attributes are
fact,
some
of the deviant
groups (such as the
Falaasij'a, or
'Philoso-
phers') did in actuality claim that all the verses pertaining to the matters
of the
unseen were majaaz. They thus denied the existence

angels and ji wis, amongst other things!
ol
Heaven
anil Hell,
and
The claim
is
that
majaaz
exists in the verses

it
pertaining to the fundamentals of faith
an extremely dangerous claim, as

ol Islaam.
opens the door to many extreme deviations Irom the true religion
Of course,
all ol
these points
come
alter the (act that all the scholars ol the salaf

as
were of the opinion that Allaah's Attributes are haqecqee, and arc affirmed
Allaah
Himself affirmed them, but

tion.
that they
do not resemble
at all the attributes
of the crea-
In conclusion. Ibn 'Abd al-Barr (d. 463 A.H.) stated/'"
The
AM
as-Sunnah have unanimously agreed
in
affirming those At-
tributes (ol Allaah) that are

in
found
in the
Qur'aan or Saiinah. and believing
them, and understanding them as haqeeqee. not as majaazee. except dun
they do not explain the 'how-ness'
of these
Attributes, nor
do they
limit
them
to a particular
manner. As
lor the
people of innovations, from the
jahmiyyali. and the Mu'lazilah, and the Kliaii'uarij."" then they

Attributes,
deny these
and they do not understand them
in
a haqeeqee manner.
is
Ami
they presume that one

(i.e..
who affirms
these Attributes
an anlhropomorphist
those
giving human-like qualities to Allaah)' In
reality,
who
affirm
these Attributes (lUc A/il tis-Sitniwfi) consider these people lo be ileniers anil
negators
is
(oi
Allaah's Attributes), not affirmers!
And
the iruih in this matter

(i.e..
with those people
who
say
what die Qur'aan
anil Sanihili says
affirm
these Attributes)...
499 MqjmOo' til-Ruaawtiit.

iim i
v.
5,
|>.
L98.
This author adds:
"...and theAsh'arees"\
228 An Introduction
Qur'aan
Alter quoting this,

truth I
Imaam
ad-I)hahabi
(d.
748 A.I
all
I)
stated,
"He
has spoken the
swear by Allaali!!
He who
misinterprets
these Attributes, and carries what
has been narrated of them upon majaaz, will eventually end up negating the Creator
ol all
(His Attributes), and comparing
Him
to non-existent objects...'"''
in.
The 'Aam and

The
'aam
(lit.,
the
Khaas
is
'general')
word
that applies to
is.
all
the
members of a
says,
specific set,
no matter how small or
large that set
For example, Allaah
Every soul
shall taste death- [3:185|

it
This verse
K/iaas
is
applicable to every soul, be

'specific'),
human, animal
is
or jinn.
(lit.
on the other hand,

f(haas
word
it
that
is
used to denote
a limited
dif-
number of things, including everything to which

Icrcncc between 'aam
can be applied.
The primary
and
is
that /(//aas applies to a single subject or a specified

its
number of objects;
aam.
~
in
other words, the scope ol
application
is
limited, unlike the
There are three categories of 'aam:

1)
is
'Aam
that
is
totally unspecified.
This
is
rare in the Qur'aan.
An example
ot this
the verse,
<Allaah
is
aware of all things" |4:176|
since there arc

2)
no exceptions
to this verse. in
'Aam
in
wording, but ftfiaas

is
meaning. This
is
also
uncommon
in
the Qur'aan.
An example
of this
the verse,
"Then depart from
the place
whence the people
depart..." |2:199|
The "people'
Even though
/(/iaas (i.e.,
referred to in this verse are the other tribes ol Arabia besides the
Quraysh.
is
the
wording seems
to
be 'aam
(i.e., all
people), the
meaning
in lact
the tribes of Arabia).

specified.
is
3)
'Aam that has been
This
is
the most
common
type ol 'aam in the
Q)ur'aan.
An example
of this
the verse.
501
..,I-I
">liahabi,tf/-l7'\ p. 269.
502 Kamali.p. 105.
The Clear
ant!
Unclear Verses
al-Muhlâm
iva al-Mutashaabih
229
"Forbidden
to
you
(in
marriage)
are...
your step-daughters...
who
have been
born of your wives with
whom
you have had intercourse
with... |4:23]
is
This verse has specified an 'aam
in that
only a specific type of step-daughter
forbid-
den
in marriage. in
These two complementary categories are primarily used together

laws of the Sharee'ah.
other verse or luidecth
deducing the
The may
Qur'aan might give a general ruling in one place, yet anspecify that rule not to apply in certain circumstances.
iv.
The Mutlaq and
the
Muqayyad
to
Amut/aq (lit., 'unconditional') verse is one that is absolute in its scope, not limited what it applies. It differs from the 'aam in that the 'aam applies to all members thai
its
are included in
meanings simultaneously without exception, whereas the mutlaq
can only apply to one
member ot
is,
its
meaning. In other words, 'aam applies to
all
the
set.
members of a
specific set,
whereas mutlaq only applies to any one member of that
An example
ot a
mutlaq verse
...(the
penalty for dhihaar*")
is
the freeing of a slave[5&3]

is
The condition or quality of the slave

Since only one slave must be would be 'aam.
freed,
it is
has not been specified, so the verse not 'aam; had

it
mutlaq.
applied to
all slaves,
then
it
The muqayyad
there
is
(lit.,
"qualified') occurs
is
when
'a
mutlaq
is
specified by an adjective.
is
For example, the word 'house'
mutlaq, but
house.
two-story house'
muqayyad, since
is
a condition attached to the
An example in the Qur'aan
where Allaah
states,
Whoever kills a
believer unintentionally
must
free a believing slave.. .|4:92|
503 This was a practice of the Arabs ofJaa/liUiyah, where

for
man would tell his wife that she was
forbidden
him
sexually,
by saying that she was
like (he
back of his mother.
230 An Introduction
to the Sciences
of the Qur'aail
This verse
lim.
is
muqayyad
since
it
specifics that in this case the slave
must be
Mus-
These
ticular,
categories are also used in interpreting the text

in
ami deducing
laws. In par-
when one ruling appears

is
mutlaq form, and
a similar ruling lor
another case-
in
muqayyad,
the mutlaq ruling affected by the
muqayyad oner For example, with

is
regards to the penalty for dhihaar, does the slave thai

since the exact
treed have to be a
Muslim,
same ruling
(that
o freeing a slave),
I
when mentioned
that the slave
in the context ol
the penalty lor involuntary manslaughter,
is
muqayyad
must be
Mus-
lim? So, does the muqayyad ruling concerning involuntary manslaughter altect the
muljaq ruling regarding dhihaar':
According
mutlaq
is
to the majority (the Shajl'ees, Maalilêes
and Ihimbalces),
is
in this
case the
affected by the
muqayyad, and the slave

to the Hanafccs,
that
freed in the case oidh_ihaar
must be
Muslim. According
affected by the
muqayyad
in this case,
and
it is
on the other hand, the mutlaq is noi allowed to tree a non-Muslim slave in
the case ol dhihaar?"*
v.
The Mantooq and Mafhoom

The mantooq of a
verse
is
the apparent
meaning
that can be understood directly to last a specific
Irom the words

of days
in the sentence.
For example, the
command
number
in the verse,
...lhen
he must
last
three days during Hii/j anil seven
when he
returns..."
[2:196]
is
obvious, and
is
the
mantooq
ol
the verse.
is
The mafhoom
ol a verse,
on the other hand,
an understanding
are
ol the verse that
is
not explicit in the words ol the sentence.
There
two main types of mafhoom:
mafhoom al-muwaafaqah and mafhoom
al-mitl{haalafah.
Mafhoom al-muwaafaqah is defined to be the extension ol a ruling Irom a mencase to an un mentioned one due to a commonality between the two. For example. Allaah commands believers with regards to their parents
tioned
<<AikI
do not say 'uf

that
in
them
|1 7:2.5
This verse automatically implies
beating or abusing parents
is
also forbidden.
Even though the verse does not
explicitly prohibit beating or
abusing them, the

'
mafhoom al-muwaafaqah ol the beating them and abusing them

discomfort to them.
verse clearly indicates this, since saying 'uf

all
to
them,
share one commonality: that of causing
harm and
504
a
cl.
QaQaan,
"I
|>.
2-17.
Ol course,
this
is
a very over-simplified discussion ol the topic. In reality, there are

is
number
diltercm categories where ibis occurs, anil the example given
only ol one type.
The Clear and Unclear Verses
al-Mufiffam
wa
al-Mutashaabik
231
Mafkoom
the
al-muk)iaalafah, on the other hand,
is
defined to be the application ot

case,
the opposite ruling of a mentioned case to an
unmentioned
is
due
to the tact that
mentioned case contains a condition
that
not round in the unmentioned case.
For example, Allaah says,
And whoever amongst you does not have the means lo marry Iree. believing women, they may marry believing girls from among the (slaves) whom
your
It
right
hands
possess.." |4:2S|
can be understood from
this verse
is
- the mafhoom
ul-mul{lnialafah - that if one

girls.
is
capable ol marrying free
women, he
not allowed to marry slave
Again, these categories are used in deducing laws from the Qur'aan.
vi.
The Naasikh and

Due
to the
it
the
Mansookh
and
its
importance
be discussed
ol this topic,
integral relationship to
uloom
al-
Qur'aan,
will
in a separate chapter.
CHAP T E R
13
Abrogation in the Qur'aan an-Naasikh wa al-Mansookh
i.
The
Definition of Naskh
miasil{h
1
Both of the words
and nuinsoolfh come from the root
n-s-l(h,
which has the
''
following meanings:'"
1
'To remove, to abolish, to abrogate'. For example. Allaah says in the Qur'aan.
Ly^ÂJÔbl.
We
thai
Ml
fl
jj'
j-iL^ j^_l_lU
<>r
do not abrogate
(Ar. min.<al(h)
is
.i
verse.
cause n to be forgotten, except
We
bring something thai
better than it...|2:106|
and
in
another verse,
...bin
Allaah abolishes (Ar.yonsa/fh) whai Satan throws
in,..
|22:52|
2)
'To transcribe, to copy". This
may
be used, for example, with reference to record-
ing or copying a written record. Allaah says.
Verily.
We
were recording
(Ar. 'nastansi^ku')
is
whai you used

'inui.<il{h'.
to d<> 145:291
From
s)
this connotation, a scribe
also called
"To replace, to supersede".
As
for
its
definition in Islaamic sciences,

it.
it
is:
The
abrogation of a ruling bv
.i
ruling that was revealed after
Therefore,
at least
is
two rulings must be involved, the
iuiasil{h
and the mansookfi
."""
The naasikfi
ruling
the ruling that repeals the mamooklr. imusi^/i, the active partici-
5n5 As for which
i>i
these meanings
ii.
is
the primary one. anil which are connotations, this is of little conse|>|>s.
quence
point.
in
non-Arabic readers,
Zayd, pps. 55-61 and ash-Shanqccjee,
1S-2I
ii>r.i
discussion of this
506
'.\i
IcaSI
two' because there can be
more than one verse can abrogate
a ruling,
more than One naasil(li and/or mansooltfl verse. In oilier words, and one verse can be abrogate more than one ruling.
Abrogation
in the
Qur'aan
an-Naasikh wa al-Mansookh 233
pic, is
the ruling that does the abrogating, while mansookfi, the passive form,
is
is
the
ruling that
abrogated.
The Breakdown of the Definition
The
phrase: 'The abrogation. ..', implies that the

it
first
ruling has been completely

in the
repealed. This differentiates
from another phenomenon lound
Qur'aan, that
of "specification'
(/<//f/ra). 'Specification'
involves one verse limiting or restricting a

first
general ruling found in another verse, whereas naskh involves abrogating the
ruling in toto
(i.e., it is
not applied in any circumstances or conditions).

later.
The
dilfcr-
ences between naskh and takhseeswiti be elaborated on
This also implies that naskh must involve an actual abrogation

law.
ol a
previous Islaamic
and
is
therefore
.
'in'niMon' (bac/aa'ah)
previously existed
from another phenomenon known as must have an Islaamic ruling on exactly the same subject which was then
different
In other words, in order for naskfi to occur, there
abrogated by a
later ruling. Therefore,
any laws
that
were revealed without any precin pre-
edent Islaamic rulings are not considered as examples of naskh, but rather of 'initiation' (badaa'ah).
For example, marriage
to one's
step-mother was allowed

($*j),
Islaamic Arab culture. Alter the advent ol the Prophet
a verse
was revealed
that
prohibited marriage to one's step-mother (verse 4:22). Even though this verse re-
pealed the legitimacy of this pre-Islaamic custom,

of naskh. since there existed
it
cannot be considered an example

topic. This verse
is,
no previous Islaamic rulings on the
however, an example of
practices, but not
'initiation', since this verse
abrogated certain pre-Islaamic
any Islaamic ruling, thus
'initiating' a
is
new Islaamic
ruling.
in
The
His
phrase:
'...of a ruling...',
implies that naskh
only valid in laws, and not
belief Caqeedah). In other words, naskfi cannot occur with regards to belief in Allaah,
Names ami
Attributes, the
is
Day
ol
Judgement, and other matters related

beliefs that
to the
fundamentals
ol belief It
concerning these non-abrogated
Allaah says.
Cf_2 !>e*}3 C^fy i&tyj 'fjfei^->!**> ^j

i
He has ordained
and
thai
lor
you the same religion which
which
We
have inspired to yon (O
He ordained lor Nooh, Muhammad), and that which

in it" |42:1
s|
we have ordained
for
Ihraaheem, Moosaa. and T.csaa. saying that you should
establish the religion
and make no divisions
Also, the ruling that
is
abrogated (the mansookh) must originate
in
the Qur'aan or
Siainah; naskh cannot occur with respect to ijmaa' (consensus) or i/iyaas (analogy). In
other words, no ruling that
is
derived Irom ijmaa or c/iyaas can be abrogated.'"
'
">n7
This
is
due
to the fact that nasl(h
can occur only during the lifetime of the Prophet (SS). as shall be
i. is
mentioned
fujh
shortly,
whereas ijmaa' and qiyaas must occur after the Prophet (5Ki
any student
ol usool al-
knows): therefore, these cannot be 'abrogated'.
'
234
An
Quraan
Lastly, this
phrase also implies that the understanding of a verse (majhoom) can
also he abrogated, even
though
its
explicit
example that
will help explain this will

'...by
be discussed
wording {mantoocj) remains applicable. An later on in the chapter.
The
phrase:
a ruling...
abrogating) must also
means that the naasity ruling (the one that does the come horn the Quraan or Siimnih; ijtihaad (personal reason',
ing) otqiyaas (analogy)
cannot abrogate
a ruling
it',
Irom the Qur'aan or Sttnnah.
The
phrase:
is
'...that
was revealed
after
implies that the mansooty ruling (the

in
riding thai
abrogated) must precede the naasikh ruling
lime. This also implies
that nasty could only occur in the lifetime ol the Prophet (Sgg). since alter his death
no
new
rulings Irom the Qur'aan otSttnnah are going to be revealed.

is
Nasty
were
primarily a Madinese
phenomenon,
since at this stage the laws ol Islaam
finalised.
The Salafand the Term 'Nasty

It
should be pointed out that the salaf did not use the term 'nasty'
to refer exclu-
sively to abrogation.
They
also used the
term
to
apply to specification {tatysees) and
initiation (badaa'ah).
to
abrogation only was
The first person to limit the meaning ol the word nasty to apply Imaam ash-Shaafi'ee (d. 204 A.H.), in his famous treatise on
the scholars ol the
three gen-
usool al-fiqh entitled ar-Risaalah."'*
Therefore,
when coming across statements Irom
first
erations that claim that a particular verse

this
cannot be immediately taken as
has been one ol ihegreatesi causes ol
was "abrogated" {nasatya) by another verse, an example ol nasty. It is this exact factor which confusion with regards to the numberol naasity/
mansooty verses
in
the Qur'aan (as shall be elaborated
upon
shortly).
For example,
Ibn 'Abbaas staled that the verse.
fy^^^J^- &}?. l^-Ji-jSf

Do
not enter any houses, except your
own, without
permission..." [24:27]
was 'abrogated' {nasatya) by the
verse,
Ajys_l^_/i; \2yj\y*-St
$ ^Li*-_^0&,jJ
of
-Ami
there
is
no
sin
on you
if you
enter uninhabited houses that are
benefit to you (without permission)" (2-4:29)
This
is
not an example of nasty (in
its
later definition) in the least, lor the second

in the first verse
verse specifies that the 'houses'
mentioned
only applies to occupied
houses. In other words, this
is
an example of tatysees, anil not

salaf,
naskh
is
In the termi-
nology
ol
Ibn 'Abbaas and the
nasty also meant what
referred to today as
tatysees.
508 .m-N.ih.ias.
p. 104. p. I^.
509 ash-Shanqeejee,
Abrogation
in the
Quraan - an-Naasikh wa al-Mansookh 235
Booty Written on Nas\h
Due
to the
importance
of this topic, there

of
have been
a great
it
many books
written
on the naasikh and mansookh verses most attention
the Qur'aan. In
tc/fseer,
fact,
would probably be no
exaggeration lo say that, after the subject of

in
the topic that has been given the
'uloom al-Qur'aan
is
that of naskji.
One
ten
of the
first
to write a treatise
(d.
1 1
concerning
this topic is the
famous Successor,
to
Qataadah as-Sadoosee
7 A.H.).
Some
ol the
(d.
more famous authors

125 A.H.),
have writ(d.
on
this topic are:
Ibn Shihaab a/.-Zuhrec

(d.
Ahmad
(d.
ibn
Hambal
241 A.H.).
Siiiuiii
fame, and
Aboo Daawood Aboo 'Ubayd al-Qaasim
275 A.H.) and at-Tirmidhec

ibn Sallaam
(d.
280 A.H.), both of

is
224 A.H.), whose book
considered to be the best classical discussion of the subject.

After this era,
ibn
many more authors wrote
separate books on naskfi, such as

(d.
Makkcc
Abee Taalib
(d.
(d.
437 A.H.), Ibn Ha/.m adh-Dhaahiree

1
456 A.H.), Ibn al-'Arabee
al-Maalikee
Jalaal
543 A.H.), Aboo al-Faraj Ibn al-Jawzee

(d.
(d.
597 A.H.), and the famous
ad-Dccn as-Suyootce
a
911 A.H.).'
"
Without
era
is
doubt, the most thorough discussion of the topic of naskji written in this
it,
the book 'an-Nusl{h fee al-Quvaan by Dr. Mustafa Zayd. In
the author dis-
cusses practically every verse that has ever been claimed to have been abrogated, and
offers his
own
conclusions of the validity of each claim. Another excellent work isat-
Ayac/i al-MansookJtah fee al-Qur'aan,
by Dr. 'Abdullaah ibn
Muhammad
al-Ameen
ash-Shanc|cctcc.
ii.
The Proof of Naskh

The vast
majority
of
scholars have upheld the validity of nasl{h.

as
and Mutazilee scholars (such

objections concerning naskh,
Only some S/iee'ee Aboo Muslim al-Isfahaanee, d. 322 A.H.), have raised Aboo Muslim claims that, while it is not inconceivable
no rulings
to
that naskh can occur, there arc
demonstrate
first
it."
"
However,
as Ibn al-
Jawzee
ity
(d.
597 A.H.) mentioned, Aboo Muslim was the
scholar to deny the validall
of nasl{h,
and
in this
he went against the consensus (ijmaa) of
the scholars
before him.
Aboo Muslim's view has been

explicit
aptly refuted, since the
Qur'aan and Sunnah
is
very
on the occurrence
of naskh.
The Qur'aan
says,
510 This
^1
1
lisi
lias
been summarised from ash-Shanqectee.
p. S.
Ii
should he pointed oul thai

bill
'niislf/i
'above,
rather he did not
Aboo Muslim did not deny the validity ol whal has been defined as name it as such. In Aboo Muslim's Opinion, all the examples ofmisl(h are
was
specified by the 'naasikli
to
actually examples oi latyisccs. since, lor him. every 'mansookji
have been
meant only
time a
tor a limited time. In other words.
Aboo Muslim
held the view that talfhsces was also possible by

p.
condition which no other scholar had put. cE ash-Shaiu|eetec.
66.
"
2 Mi
An
ol the
Qur'aan
<We do not abrogate

substitute in
its
ruling, or cause
it
to
it,
be forgotten, except that

or similar to
|2:1D(>|
it.
We
place something better than

is
Arc you una-
ware
In
that Allaah
indeed capable of all things?*
another verse, Allaah
savs.
And when
We
change
a verse (in the
Qur'aan)
- they
say.
in
place
ol
another
and
are
Allaah knows best what he sends

hut a forger." Nay, (but) most
ol
down
'You
1
(O Muhammad)
them are ignorant!" 16:101

very explicit.
in the
In these verses, the concept ol nasty
is
Apart from these verses, there are numerous instances
Qur'aan or Sunnah
a
where nasty has been mentioned explicitly. For example, initially, was prohibited from fleeing from the enemy il he were laced with
(a ratio
ten
Muslim in battle enemy soldiers
of
to 10,
cf.
8:65).
However, Allaah then revealed,
ij
U n==*^* ^SJ o
J*
Li*^ [^s-S ^Ji_J JU.J ^sJX- U1

1
Now. Allaah has

ness in you. So
lightened your (burden), lor
He knows that
there
is
weak-
il
there are one
hundred
ol you, they shall
overcome two
hundred,... [8:66]
The
With
ratio
was then reduced
to
one Muslim
is
lor every
two non-Muslim
soldiers.
,|:
In this verse, the occurrence ol nasty
explicit.
is
regards to nasty in the Sunnah, the classic hadeeth that

"I
quoted
is
the Prophet's
so, for
used to forbid you to visit graves, but now you may freely do (3^5) , they remind you of death. " Once again, the occurrence of nasty is explicit.
statement.
III.
The
There
Conditions for Naskh

arc a
number of conditions that the scholars ol uspol al-fiqh and uloom alOar'aan have laid down in order to substantiate any claim ol nasty. One ol the reasons lor this
is
that nasty
is
called only as the last-resort, since the very concept of
nasty implies discarding a ruling for another one. As long as both rulings can be
applied, nasty
is
not resorted
to.
512
cf.
asb-Shanqeeiee,
p.
99.
513 Narrated by al-Haakim.
Abrogation in the Qur'aan
an-NaasikJi
wa al-Mansookh 237
The more
1
important conditions are as follows: 514

condition for naskji to have occurred
is
The most important

in
that the
two rulings
be-
question must directly contradict each other, such that both rulings cannot be
applied at the same time, and there exists no

cause, as just mentioned, naskji
is
way
if
to reconcile
them. This
is
only called as a last-resort,
when
there exists
no
to
other
way
to explain the
two
rulings. Therefore,
one
ol the rulings
can apply
a specific case,
and the other ruling
to a different case, this
cannot be considered
an example of naskji.
2)
The
naasikh ruling
must have been revealed
after the mansookji, or else there

ol
cannot have been any abrogation. For the claim

later ruling
naskh to be substantiated, a
in
must have repealed an

is
earlier one.
This can be ascertained
two
ways: either there
a direct reference in the naasikh ruling

or,
concerning the previ-
ous ruling
tion
is
(e.g.,
2:187 and 8:66),
the relative time-frame of the verses in ques-
known
(by the narrations
concerning makjfee and madanee revelations, the

it
narrations concerning asbaab an-nuzool, and other narrations). In other words,
must be known
ruling.
3)
for certain that the naasikh ruling
was revealed
after the mansookji
Both the naasikh and mansookji ridings must originate

I
in the
Qur'aan or Sunnah,
a
his
is
because qiyaas and other forms
ol ijiihaacl
cannot abrogate
(ijmaci),
it is
command
Irom Allaah or the Prophet (^). As for consensus

ijmaa to occur against an explicit
this also
not possible for
command
in the
Qur'aan ox Sunnah, therefore

from Him, cither
cannot be the source of naasikjifmansookji rulings. In other words, only
Allaah has the right to abrogate any

in the 4)
command
that originated
Qur'aan or through the tongue ol His Prophet (^).

also
Most scholars have

ahaad
view
added the condition that the
naasikji ruling
must
origi-
nate from an equal or greater authority than the mansookji. In other words, an
luidccth cannot, according to those
a
who
hold this opinion, abrogate the

this
Qur'aan or
is
mutawaatir hadceth, since
it is
of a lesser authority. However,
not correct, and will be discussed in greater detail below.
iv.
The
The
Categories of
Naskh
may be
classified in
naasikji
various legal rulings that have been affected by naslji
different categories.
They may be
classified
with respect to the sources of the
and mansookji
ridings, or with respect to their existence or non-existence in the Qur'aan,
or with respect to the rulings ol the mansookji in comparison with the naasikji.
S|4
Fbr other conditions of naskh, see Ibn al-)a\vzec's conditions (Malbarcc, pps. 95-97); Ibn al-'Arabcc's
V.
(Madgharcc.
2, pps. 1-6);
and ash-Shanqeetee's (pps. 35-37).
238 An Introduction
to the
Sciences of the Qur'aan
A.
The Sources of the
Naasiki i.wn
M.wm
><
iki
As was mentioned
in the previous section,
naskh can only occur within the Qur'aan

ijinaa
',
and Sunnah: other sources oilhc sharee'ah, such usqiyaas and

in nasl{h. Therefore, the naasityi ruling
do not play
a role
can
come
in
only Irom the Qur'aan or Siuuni/i,

all
and the mansootyi ruling can only be found

sources ol the naasikh and mansookjr.
1
the Qur'aan or Sunnah. Putting
these possibilities together, there are lour logical scenarios ol nasty) with regards to die
The Qur'aan
is
abrogating the Qur'aan.
This category
agreed upon by
all
those
who
consider the validity ol naskh.

lady: initially she
An
example
of this
is
the waiting period ol a
widowed
was
vear:
to be
main-
tained Irom the wealth of her deceased
husband
for a period ol
one
^f^Jj^fjil^
Ami
those
ol
you who die and leave behind
their wives should
bequeath
lor
them
a year's
maintenance and residence, without turning them
oui....|2:24l)|
l.aier on, this ruling
was abrogated by the
verse.
And those ol you who die and

wail lour
leave
behind
their wive-., their (wives)
should
months and ten
days...[2:234]
2)
The Qur'aan
majority
is
abrogating the Sunnah.

scholars have agreed to the validity ol this type ol naskh-
The
by the
ol
An exam-
ple ol this
the changing ol the qiblah; the
Muslims used
to
to pray
low aids Jerusalem
command
of the Prophet
(S>)
(i.e.,
the Sunnah). but eventually the QXir'aan
revealed that the direction of the qihlah
was
be Makkah,
Verily!
We
have seen the turning ofyour face (O
Muhammad)
(at
towards the
heavens. Surely.
We
shall turn
you
to a qiblah that shall please you!
So turn
|2:I44|
your face
in the direction
af the Masjidul-Hflraam
Makkah). ..
The
initial
qihlah was based on the Sunnah, and the abrogation

is
came down
in the
Qur'aan. This incident
clear proof that the
Qur'aan can abrogate the Sunnah.
Abrogation
in the
Qur'aan
an-Naasikh
wa al-Mansookh
239
3)
The Sunnah
abrogating the Qur'aan.

be further subdivided into two categories:
This category
i)
may
Kmutawaatir hadeeth abrogating the Qur'aan. This was allowed by Imaam Maalik
1
Aboo Haneefah (d. 50 A.H.), and one of the opinions of Imaam Ah mad (d. 241 A.H.). They reasoned that both are forms of revelation from Allaah. and since both give indisputable knowledge (qat_'cc ath-thuboot), they may abrogate one an(d.
1
79 A.H.),
other.
An example of a muttawaatir hadeeth

ing leaving bequest to heirs:
abrogating the
Quraan
is
the verse concern-
jfc$
&
It
is
prescribed lor you,
when any
ol
you approaches death ami
lie
has
wealth, that he
make
bequest to his parents ami next of
kin... |2:I8()|
This ruling was abrogated by the hadeeth of the Prophet (#) in which he said, "There
is
no bequest
ii)
to
an
heir."
1 '''
An ahaad
hadeeth abrogating the Qur'aan. Most of the scholars did not allow
this type of naskjt, since, they reasoned, the
Qur'aan
is
muttawaatir, and provides in-
disputable knowledge of authenticity {qat'ee ath-thuboot), whereas an ahaad hadeeth
does not provide indisputable knowledge (dhannce ath-thuboot)
This
rect one.
view, although representing the majority opinion,
is
1
not necessarily the cor"
Ash-Shanqcctcc discusses
this
question in detail/
and concludes that an

is
ahaad hadeeth can abrogate the Qur'aan, although such an occurrence

give the condition, however, that
it
rare.
He docs
to ash-
must be known
for certain that the of this,
ahaad narra-
tion occurred after the revelation of the verse.
An example
according
it is
Shanqeetee,
is
the prohibition of the flesh of domesticated donkeys, for
known
that this occurred during the Battle of Khaybar, and as such 'abrogated' the previous
ruling that
it
was allowed (by the understanding

(d.
of 16:45)."' to
Imaam
ash-Shaafi'ee
204 A.H.) did not allow the Qur'aan

abrogate the Qur'aan.
abrogate the
Sunnah, nor the Sunnah
to
He
felt
the Qur'aan could only
abrogate the Qur'aan, anil the same with the Sunnah.

4)
The Sunnah
abrogating the Sunnah.

all
This was also allowed by
those
who upheld
the validity of naskh. This category
may
be further subdivided into four categories:
515
Reported by Aboo Daawood.

.56-44.
516 ash-Shanqcctcc, pps.

p. 7,
Also see al-Albaanee's comments on
Ms hadeeth
in Akjfaam ul-fana'aiz,
where
lit-
states that
an ahaad hadeeth can abrogate the Qur'aan.

.59.
51 7
ash-Shanqeetee,
p.
240 An Introduction
to the Sciences
of die Quraan
i)
A mutawaatir hadeeth
An ahaad hadeeth
abrogating another mutawaatir hadeeth.
ii)
abrogating another ahaad hadeeth. abrogating an ahaad hadeeth.
iii)
An mutawaatir hadeeth An ahaad hadeeth

first
iv)
abrogating a mutawaatir hadeeth.
The
three categories are agreed

a
upon by
all
is
scholars.
The
last
category, that of
an ahaad hadeeth abrogating
mutawaatir one,
held by those
who
allow an ahaad
hadeeth to abrogate the Qur'aan (such as ash-Shanqeetec).
The
majority, however,
do
not allow the occurrence of the fourth category.
B. Ti
ii
Verse and
Ruung
it is
i\
ii
ik
Qur'aan
With
respect to verses in the Qur'aan.
possible that either the recitation ol the

to in earlier
verse, or the ruling, or both, have

ters,
been abrogated. As was alluded
chap-
there existed verses that used to be recited as part of the Qur'aan, but
whose
recitation
was
later
abrogated
at
the
command
of Allaah.
Some of these
abrogated
verses dealt with legal rulings.
Thus, (with respect to the Qur'aan only, and not the Sttiinah) naskh
fied as follows:
1
may be classi-
The Abrogation
of the
is
Ruling and the Verse {Naskji al-Hjilyn

the verse present in the mus-haf nor
wa at-Tilaawah).
ruling applied.
In other words, neither
is its
An example
of
this type is the report
of 'Aa'ishah, in which she
said. "It
had been
This was
it
revealed in the Qur'aan that ten clear sucklings (of a baby with a
riage unlawful
later
(i.e..
woman) made mar(gg)

is
that the
baby would be considered her

five sucklings,
1
foster-child).
abrogated (and substituted) by
and the Prophet

1 '
died and
was before
that time (found) in the Qur'aan.'"'

is
In this case, neither
the relevant
verse found in the mus-haf, nor

2)
the ruling applicable/
The Abrogation
) .
ol the
Ruling without the Verse (Naskh al-Hukm doona
at-
Tilaawah
When
this occurs, the relevant verse is still recited
and
is
present in the mus-haf,
but the ruling does not apply. period of one year for the
An example
(2:240).
of this
is
the verse prescribing the waiting

this ruling
widow
Even though
does not apply any
5]N Reported by Muslim. This docs not mean thai he verse had heen accidentally
l
lell
out ol the mus-haf,

p,
_'
hill
rather that
it
was abrogated only

order lor a verse
a short
lime before the Prophet (5g) died (c Qatlaan.

it
S8).
Some
scholars (such as Mustafa Zayil) have rejected this narration, claiming that
is
ahaad (since only 'Aa'ishah

in a
narrated
it),
and
in
ol the
Qur'aan to he accepted,
is
it
must he narrated
it
mutawaatir
hadeeth. This
may
I
he refuted, however, by saying that the hadeeth

a\\i\
saheeh. as
is
reported in Muslim.
Muwall.i.
Ahoo >aawood
at-
rirmulhee; anil also thai 'Aa'ishah
is
not reporting a verse Irom the Qur'aan

this
(which needs ;\)}iutawaatir transmission) hul rather an incident ol nasl^h, and

transmissions.
does not need mutawaatir
519 Although there
is
a dillerence ol
opinion regarding the

live,
minimum number
of Sucklings that are
re-
quired to prohibit marriage.
Some
scholars say
based on
this hadeeth,
whereas others say three or even
one. In any case, the verse that initially prescribed ten sucklings can be taken as an example of this category.
Abrogation
in the
Qur'aan
an-Nuasil^h
wa al-Mansoofy
241
more, the verse
is still
recited as part of the Qur'aan.
Another example
tion.
is
the verse that initially prescribed the
punishment
for fornica-
">L;a_- ^Hi&l
J^_3
'
O j-J Zj&y*Jip- _>5-J

I
And those of your women who commit
illegal
sexual intercourse, lake the

If
evidence of four witnesses amongst you against them.
they
testily,
then
confine them to their houses until death overtakes them, or until Allaah ordains tor them
some
(other)
way
|4:I5|
This verse
was abrogated by the verses
in Soora/i
an-Noor,
jr
u a j^j j>i>uWii jy) \j sup

stripes...-
The (unmarried)
women and man

a
guilty ol illegal sexual intercourse

|24:2|
flog each of
them with
hundred
3)
The Abrogation
of the Verse without the Ruling (NasÂ at-Tilaawah doona
al-
Hukm).
In this case, Allaah
ing.
removed the verse from the Qur'aan but

Qur'aan used
to
left
the relevant rul-
For example,
a verse in the
order those
who had committed

ibn al-Khattaab said,
adultery to be stoned to death. In reference to this verse,
'Umar
while giving a sermon

(
in
the Prophet's (j^g)

I
mosque,
"Verily,
Allaah sent
Muhammad
was
JIS>)
with the truth, and

it.
le sent
it,
the
Book down upon him. The

it.
verse of stoning
revealed with
we
recited
ol
I
memorised
and understood
awarded the punishment

him,
it
stoning to death (to
The Prophet (^) the married adulterers), and after

it.
we also did
say.
the same.
am
afraid that with the lapse of lime, people
(may
forget
and)
'We do not
find the
punishment
ol
stoning in the
Book
is
ol Allaah,'"'"
and
in
go astray by abandoning this duty prescribed by Allaah. Stoning

Allaah's
duty
laid
down
is
book
lor
married
men and women who commit

"Wa ash-shaykliu wa-shaykhatu
them
as a retribution of
adultery
when
proof
esin
tablished."" 21 In fact, even the
wording of the verse of stoning has been preserved

idha
other authentic narrations,

al-batha nakaala
zanayaafarjumoohum
or
min
Allaah...'"'"
meaning, "And the married
man
woman,
if they
commit
adultery, then stone
from Allaah." Another narration
520 This author
recalls a lecture he
in a
attended
in
America
,i
few years ago.
The
.is
speaker, obvious!} noi vcrj
knowledgeable, said
people have thai
in
gathering
<>l
Muslims and non-Muslims, "And

tor certain
lor this
concepi thai certain

urn found in die
Islaam you have 10 stone people to death

I
crimes,
Afl/;! It's
Quraan!
521
lh.it
low true was 'Umar. may Allaah reward him! Reported by al-liukhaarec and Muslim. In another narration. 'Umar said, "Were ii noi
lis
.ill
culture mixed with Islaam!"
lor the tear
people would accuse
me ol adding
to the
Hook
Ihn
ol Allaah.
would have written
the verse with niy
own
hands'"
^22
Reported by
al-
lahaarani and others,
cl.
l.i/ni. p. 9,
242
An
clearly
shows the
fact that
"I
the recitation of this verse was abrogated.

to the
'Umar
ibn alto
Khattaab narrated,
once came
I
Prophet
($y),
and the verse pertaining
stoning was mentioned.
asked the Prophet (^).

write
it!"
me
this
is
the verse, so that
may
"O Messenger of Allaah! Dictate to The Prophet (-gg) responded, "No, I cannot do
to
anymore,"
meaning
that he
was not allowed
do
so anymore. This narration
explicit in the abrogation
of the verse.
hibitions
There are also references to a number of verses not related to commands and prowhose recitation was abrogated. An example of this are those verses revealed
with regards to the martyrs of the "Well of Ma'oonah'.
A group
ing
ol disbelievers
posed as Muslims, and came
to the
Prophet (^). request-
him
to
send them some teachers.
The Prophet
()
sent
them seventy Compan-
ions to teach
them
left
the Qur'aan
this
and other aspects
related to the religion.
When
the
Companions
with
group, they were massacred by the disbelievers. In response
Anas ibn Maalik reported, "Allaah revealed verses of the Qur'aan concerning them (the martyrs): 'Tell our people that we have met our Lord, anil He is pleased with us, and we are pleased with Him.* This was then abrogated after we had
to this incident.
been reciting
it
tor a while,
and
(instead) Allaah then revealed,
<Do not
presume
;
'
that those
who have
died in the way of Allaah are
dead.......|3:l69].
This report
is
explicit in that there existed verses that
were
recited in prayer,
and
whose
recitation
was
later
abrogated. This report also shows that the
Companions
understood and were familiar with the concept o nasty.
Another
nothing
report of this nature

'If
is
by Ubay ibn Ka'ab.
He
stated,
"We used
to con-
sider the verse,

for
the son of Aadam had

fill
two
valleys ot gold,
he would wish
for a third,
will ever
the belly of Aadam's son except dust,
and Allaah
of
forgives
who
repents,' as a part of the Qur'aan.
However,
(the recitation
'5
this verse
him was
abrogated) by the revelation of Soorah at-Takaathur." 5
Even though the above

remained
a statement of the
'verse'
was abrogated
is
as
being part
in
ol the
Qur'aan,
it
still
Prophet (^), and
found
many collections oFhadeeth.w
Ubay
ibn Ka'ab also reported, "Soorali al-Ahzaab used to be equal (in length) to Soorah
al-Baqarah, or even longer."'" This implies that there existed

recitation
many
in
verses
whose
had been abrogated,

than
a fourth ol
as the Soorah
al-Ahzaab that
is
present
today's mus-
haj
is
less
Soorah al-Baqarah.
52
<
Reported by al-Bayhaqee ami others. c ai-Sahfthah,

p.
1
v.
6, p. 975.
524 al-Malbaaiee,
5.
525 Narrated by at-Tahaauee in his Shark Mushlfil Alhaar.
526 For example,
in
al-Bukhaaree. Muslim. Mitsnatl of Ahmad, at-Tirmidhec anil others.
527 Reported by Ibn Hibbaan.
"
an-Naasifyi
wa al-Mansool{h 243
and the
Lastly, there art- also reports

total obliteration
which
explicitly
show
the occurrence ol naskh,
of the abrogated
verse.
Aboo Umaamah
ibn Sahl reported thai a

it
person had memorised a certain soorah, so he tried to recite
in prayer
one night, but

people-
was unable
to.
In the morning, he
went
to the Prophet (&,)
and tound two
also waiting for him.

(5=3)'
I
When
the Prophet
(ygj)
came, he asked. "() Messenger ol Allaah

but could not do so!" At
'
tried to recite
such-and-such
a soorah last night,
this,
the second
too!"
man
said, "I also

($)
came because
"It
The Prophet
explained.
same reason!" and the third, "And I was abrogated last night, v s meaning that they
of the
tl
had been caused
to forget the relevant verses. In this report,
is
clear that divine
intervention caused these
Companions who had memorised
the verses to forget them,
thus abrogating even the
memory of the
verse!
This narration also shows that the

a verse
Prophet
(3^5)
was informed by Allaah whenever
was abrogated, since he
(-^g)
knew
that these particular verses
had been abrogated the night before.
C. Ti
if.
Rui .i\( ;s
<
>F
THE Naasiki and Mans< h >ki

i
The
rulings
1)
naasikh riding might be a concession from the mansoofyh, or
it
might be one
that requires
ol'
more
effort.
With
respect to the degree of difficulty of the rulings, the

into four categories:
naasikh
and mansookh may be divided

is
The
naasikh ruling
more
difficult
or more constrained than the mansookh.
An example of
tor
(c, 4:15).
this are the rulings pertaining to adultery. Initially, the

illegal
punishment
both married and unmarried
sexual intercourse was lifelong imprisonment
Allaah then revealed the verses of flogging lor the unmarried and stoning
(cl.,
for the
married persons
24:2).
2)
The
naasikh ruling
is
equivalent to the mansookh ruling in
difficulty.
ol
For example, the verses that were revealed concerning the change
the qiblah
from Jerusalem
in eflort.
to
Makkah;
in this case, the naasikh ruling
is
equivalent to the mansookh
3)
The
naasikh ruling
is
a concession from the mansookh.
In this case, the naasikh ruling
was easier
is
lor the
Muslims than the mansookh. An

Another example
that
example
it
that has already
been quoted
to four
tin-
with regards to the waiting period ol widows;

ten days.
Was reduced from one year

is
month and
1
was
the
mentioned
ratio of
with regards to
to
prohibition ol lleeing from the battlefield

to
II);
when
Muslims
to
non-Muslims was
for every
this
was
later
abrogated and the ratio
reduced
one Muslim
is
two non-Muslims.
Initially, fasting
Another example
the procedure of fasting.
was prescribed
528
Reported In
ai-
jahaawec.
here
is
a difference ol
opinion whether Aboo I m. una h actually narrated

< lompanion, and thus is considered #403). In any case, at.-Tah,aawee also brings
.i
from the Prophet (SB). However, since he saw the Prophet (SB), he
tilt luiilcclli is
considered authentic
(v.
(cl.
Tahzeeb al-Katnaat,
a
v.
2,
another narration
\
is
p.
172) which mentions
Companion between Aboo Umaamah and
the Prophet
(SSI, so the incident
authentic. Indian Allaah.
24-4
An
Quraan
...as
it
was
prescribed for those before you... |2:18.?|
This meant, as per the laws of the previous nations, that a
Muslim could not
eat,
drink or have intercourse after he had prayed the evening prayer (Isluta), or gone to
sleep at night. Alter this, Allaah revealed,
It is
now
lawful for you to have sexual relations with your wile on the niglu
of the
fast...
Allaah knows that you used to deceive yourselves (by having

I
relations with them), so
le
has turned to you and accepted (your repent-
ance)* [2:187]
Therefore, a
4) In
Muslim may
is
eat,
drink or have sexual relations until dawn.

in
There
no naasikh command
place
ol the
mansookh.
other words, Allaah repealed the law in tola.

to give charity before
An example
ol this
is
the
com-
mand
going
to see the
Prophet
($g*) privately.
Allaah revealed.
you
who
believe!
When
you want to consult the Messenger
in private,
spend something
in charity before
your private consultation" |58:I2|
Allaah then repealed this law
totally.
Arc
you
afraid ol
it,
spending
in charity
before your private consultations?

{for nut
Il
you do not do
and Allaah has forgiven you
doing
it),
then
(at least)
offer prayers perfectly..." [58:13]
Therefore Allaah forgave
this charity
from them, and they were not required
to
do
it.
v.
The
With
Blessings of
Naskh
two
types ol naskh that occurred.
respect to the Qur'aan, there are
There
is
general naskh, in
which the Qur'aan abrogated the previous scriptures that were

is
re-
vealed to other nations, and there
the specific mtsl(h, in
which some
verses ol the
Qur'aan abrogated others.

this
It is
the second category that has been the discussion of
chapter so
far.
However, both of these types of naskh have benefits behind them.
an-Ntiasiltfi wti
al-Mansoo\h 245
Benefits oj the General Nasl{h
From
beliefs lor
the beginning of time, Allaah has revealed to

set
mankind
a general
code of
and
of laws that would guide them to a better

life in
life in this
world, and provide
them an
everlasting
the Hereafter.
The most
important of these messages,

is
and one that has remained

ness of Allaah (tawlwed):
a constant
theme
lor all the prophets,
that ol the
One-
Ancl
verily,
Wc
have sent
among every
nation a Messenger, (saying). 'Wor1
ship Allaah alone, anil avoid
all false deities...'"
16:36] in
Included with the belief

belie! in the
ol
tawhecd was the belief

(aul{hirali).
messengers
(risalauh). anil
Day
ol
Judgement
for all
These fundamentals
all
ol belie!, or 'aqeedah.
remained unchanged
prophets and messengers, in
times and places.

left
However,
ance
in
its
as a manifestation ofAJJaah's mercy,
mankind was not

Creator provided
without guid-
social
and
political life. Rather, their
laws that would govern

that
them
in their
mutual
affairs,
all
and
was
beneficial for them,
and warn against
that
lor them a set of them concerning all was harmful to them. These
instruct
code
o! laws varied
from time to time, and from place to place,
for
each
set
of peoples
to.
had their
own
specific
problems and peculiar situations that needed to be catered
Allaah says,
4jl|
*_J \jlj> jQ _li_4 UjtS- <ljj==*jj
And
they
lor every nation.
may mention
the
We appointed (their) religious Name of Allaah. ..- |22:34]

it
ceremonies, so that
Since each prophet was sent to a different nation,

ger to abrogate the laws of a previous messenger.
was possible
for
one messen-
(And 'Kesaa
before
said to his people)
have come confirming that which was

lawful for you part of what had been
me
of the Torah, and to
nia/(c
forbidden to you..." [3:50]
In other words, the laws that 'Eesaa
came with were meant
to
abrogate the laws of
Moosaa.
With
the
coming of the
religion of Islaam, however, all previous laws
and
religions
were abrogated:
And whoever
seeks a religion other than Islaam.
it
will
never he accepted
from him |3:85]

246
An
Quraan
is
The
role
and
status of the
Quraan with
respect to other religions
made
clear in the
billowing verse:
C^tiijpjtj
-,-C
-
^->
--
And We have
sent
down
to you (()
Muhammad)
it.
the
Book
in truth,
il|
con-
firming the Scripture that
came
before
and
is
muhaymin
over
^ :-4X
The word 'muhaymin' means

tures, so that all that
that the
il
Qur'aan
a witness
over the previous scripis
conforms with
rejected.
from the previous scriptures
accepted,
and
'
all
that contradicts
it
is
previous scriptures, which are mansoofyi
The Qur'aan, therefore, acts as a naasil(h agent over the when they conflict with the Qur'aan/ 2
1
one of the greatest blessings of the Qur'aan, for it shows that it is the most complete Book (since nothing can abrogate the Qur'aan after it), and that it is supeThis
is
rior to all
other Scriptures (since
it
abrogates
all
previous Books). over

all
It
also demonstrates
sel
the superiority of the

of
ummah
of the
it
Prophet
(-yg)
all
other nations, since the
laws that have been revealed to

is
are perfect lor
and suitable
lor all nations, at all
times. This
in contrast to all
other laws, which were only meant for a specific na-
tion, at a specific time.
Benefits of the Specific Nusl(h
With regards to the specific nasftfl of the Qur'aan, Makkee ibn Abee Taalib (d. M>7 A.H.) slated.
And
this
of
this too
has
many
benefits to
it.
(meaning
I
nasf(h)
is
from
Allaali.
and
is
meant
widi
to be lor the
a
betterment
lis
worshippers. So,
He commands them
it
ruling at a
specific time, since
He knows
I
that
will be lor their betterment for that thai tins
particular lime, hut
le
already
knows
command
will
he removed
from
hem
at a later
lime, since at this later time that particular ruling will
not he for their benefit.
These principles are clearly
laid
down
>,
.
in the
following verse:
-*
> *-\\
s>>y
He (meaning Muhammad) commands them

and good, and
forbids
with
all
thai
is
honourable
for
evil
them from
all
dial
is
evil anil
immoral; he allows
all
them
all
that
is
pure and beneficial, and prohibits lor them
thai
i>
and harmful..." |7:157|
^29
530
cl. .in
Tafsecr Ibn Kathecr
mi
this
verse
-Nahaas,
|>.
116.
Abrogation in the
Quraan
an-Nausil(h iva al-Mcmsool(h
247
Thus, every case of nasty
is
for the
betterment of mankind. As Allaah says.
\Vc do not abrogate a ruling, or cause

its
ii
to
it.
be forgotten, except
iliat
We
substitute in
place something better than

is
or similar to
it.
Arc you una-
ware
that Allaah
indeed capable ot
in
all
things?" |2:106|
its
Each type
benefit in this
tion ol "the
of
nasty that was discussed
the previous section has
benefits.
As
for
the abrogation ol the ruling without any replacing ruling, or with a lighter ruling, the
is
obvious, in that
it
lightens the
says,
burden
ot
worship, and
is
manifesta-
Mercy of Allaah. As Allaah

E
, *
j^s-^- -aa
Allaah wishes to lighten (the
aJJ Jo
J_
you..... |4:28|
burden) on
and.
'%J&<0\ fr
Now has Allaah made
If the mtusityi ruling
is
it
easier for you...* [8:66]

is
equivalent to or more difficult than the nninsootyi, this
means
ot testing the believers so that
S-lIJ
...
j^ C--iJ
Ail
Jrt^J
[8: ^7|
Allaah
is
may
discern the filthy from the pure.....
Also,
if
the naasityi
It
multiply.
more difficult, the rewards for that particular deed will also should be remembered that what might seem like something difficult to
be beneficial
to us or to the
us might
in tact
Muslims.
L>
A>--- o
,
c c>- 'j
And
it is
possible that you detest something, even
though
it
is
beneficial for
it
And it is possible dial you love something, even though tor you. And Allaah knows, and you do not knows [2:216]
you.
is
harmful
Thus, the stoning of the married adulterer might be a hardship lor him, but
as a very severe deterrent for others,
it
serves
and
betterment tor
society.
is
As
for the abrogation
of a ruling without the
recitation of the verse, this
a relor
minder
from Allaah to the believers of His blessings, so that they
may thank Him
248 An Introduction
Qur'aan
His Mercy. This verse
is
also a blessing to recite, tor the recitation o I each letter gives
the reward often. If the recitation of the verse
was
also abrogated, this

to
is
another
indication ol the
Mercy
oJ
Allaah, since
it
He
allowed the believers

a
Sharee'ah in a gradual manner, so that
would not be
implement the great burden on them.

its
As
tor the
abrogation
ol
the recitation of a verse without

if
ruling, this
is
another
type of test from Allaah. to see
a believer has faith in the Messenger (^g), since the
ruling will then
come from
the Sunnah,
and not the Qur'aan. Thus, the believer must

his (J^g)
truly believe in the Prophet

to be successful.
(^), and follow the Qur'aan and
Sunnah
in
order
VI.
The
From
Benefits ot
all
Knowing Naasikh and Mansookh

it
the examples that have been given,
is
apparent that
this
know ledge
are:
is
an
essential one.
1)
Some
of the benefits of knowing naasikh and mansookh

the Qur'aan properly.
To understand and implement
Without knowing which verses

that are not
arc abrogated, a person

is
might apply those verses
meant
to be applied.
This
why
the scholars ol Islaam were very cona
cerned
in preserving this
knowledge. Once, 'Alee ibn Alice Taalib passed by

naasil(h
judge
and asked him, "Do you know the
from the mansookh?"
The
judge replied
that he did not. 'Alee then told him,
"You are destroyed (because you are judging

to
between people while you are not qualified
do
so)
and you destroy other people

Ibn 'Abbaas explained the
(because you give them rulings that are incorrect).'""'

verse,
And
And whoever has been

blessing). |2:269|,
blessed with
wisdom
has indeed been given a great
by saying,
"
(Wisdom
32
is
in
knowing) the naasikh from the mansookh, the muhkam

from the
later (ones),
from the mutashaabih, the from the halaal."*

It
earlier (revelations)
and theharaam
can be seen from the examples that were given

is
in
die previous section that

if
person
obliged to
know
the naasikh Irom the mansookh

It
he wishes
to derive laws
this
from the Qur'aan and Sunnah. edge

is
should
come as no surprise, therefore, that
knowl-
one of the conditions
tor a
person to be an interpreter of the Qur'aan (mufnssir).
or scholar {nuijtahid).
"It is
Imaam
ash-Shaafi'ee (d. 204 A.H.) said.

reliits its
impermissible lor any person to give verdicts concerning the

is
gion
ol
Allaah. unless he
knowledgeable
its
ol the
Book
its
ol Allaah.
and
naasikji
from
its
mansookh, and
its
muhkam
from
its
mutashaabih, ami
its
interpretation,
and
process ol revelation,
and
malice Irom
maduiicc.
531
Ibn Ha/.m. p. 5
532 Qaiuan, P .2M
Abrogation
in the
Qur'aan
an-Naasity
wa al-Mansooty 249
ol
and
the 2)
its
asbaab an-nuzool. In addition to

..""''
this,
he must be knowledgeable
Suiiiia/i.
The knowledge of the
gradual revelation olihe
s/iaree'ah.
it
Allaah revealed the laws ot Islaam gradually, SO that
would be
easier lor the
Muslims
a
to
implement the new
religion.
By knowing
the naasity from the mansooty,
Muslim can appreciate

it
the blessings that were given to this
ummah
it
in this
gradual
to
revelation. Also,
increases one's belief (eemaan) in Allaah, as
demonstrates
him
some
3)
aspects of the infinite
Wisdom and Know ledge of Allaah.
The
defence of the Qur'aan and Sunnah.

ot
The concept
talists
nasty has been used by the enemies

that have
of
Islaam
(in particular,
Orien-
and the "Muslim" scholars

to try to
been influenced by them)
to ridicule anil
mock the religion, and

Thus,
it is
essential that
show contradictions and discrepancies in the sharee'ah. Muslims understand and appreciate the concept of" nasty, so
and misinterpretations
of those
that they arc not deceived by the distortions

to destroy Islaam.
who seek
vii.
The
Difference Between
Naskh and Takhsees

was mentioned
at
The phenomenon of tatysees

this chapter. It
is
("specification")
the beginning of
essential that the concept
ofnasty not be confused with that o\ tatysees,
and
for this reason
many
scholars of 'uloom al-Ouraan included in their works the
differences between nasty
and
tatysees.
Tatysees
is
defined to be the specification ofa general ruling 'aam). such that what
(
seems
to be a general ruling
only applies in certain cases. For example, the Qur'aan
orders the amputation ol the
hand
ol the thief.
And
The verse
is
the chief -
male or female cut off their hands
5:38]
general ('aam), and implies that the hand of every thief must be cut.
The Prophet
certain
(-gg),
however, qualified that the thief in this case must

If he stole
steal
above
monetary value.
below
this value, this ruling will not apply to
him.
is
Therefore, the Prophet f^g) specified the general ruling of the verse. This, then,
an
example
steal
ol tatyisces:
the hand of every
thief will not
be cut; only those thieves
who
above
a certain
monetary value are punished.

1
Nasty/ differs from latyisees in the following manners:"'

1)
Nasty may only occur with regards

other hand,
to
laws and rulings (ahtyam). Tatysees, on the
may occur with
respect to other matters. For example, Allaah says.
5.53
55-1
an-Nahaas,
p. 124. y. 54.
ash-Shanqcejcc,
250
An
By the lime!
All
of mankind
is in
a loss.
Except those
who
believe,
and do
righteous deeds, and exhort one another in truth, and exhort one another in patience
1
103:1-3]
is
The second verse
general ('aam), implying that

is
all ol
mankind
it
will
he
in loss.
The
kind
2)
last verse,
however,
an example
oi'latyisees,
since
qualifies those of man-
who
are not in a loss.
Nastyi implies a total

case. Tatyisccs,
abandonment of the previous

is
ruling,
no matter what the
on the other hand,
defined to be the implementation of a previtakhsees_
ous ruling
in
only some of the original cases. In other words, after a

is
occurs, the ruling
not totally invalid, but rather valid in a narrower Irame.

is
Therefore, the mansootyi cannot be applied alter the naasityi

rulings of 'aam
3)
still
revealed, but the
apply after the
tatyisccs.
The
naasityi
must be revealed
tatyisces.
after the mansootyi,
whereas there
is
no such time
restriction
4)
on
Nasl{h only occurs with respect to the Qur'aan or the Sunnah. Tatyisccs,
on the
other hand,
ruling
may
only
apply to Qur'aan, Sunnah, ijmaa', or
c/iyaas.
Also, the naasityi
may
come from
the Qur'aan or Sunnah, whereas tatyisccs
may be
based on
common
sense or ijtihaad.
viii.
The Number of Naasikh/Mansookh

(It
Verses in the Qur'aan
The
in
scholars of Islaam have differed greatly with regards to the
number of verses
arc-
the Qur'aan that are mansootyi.

is
should be pointed out that the difference of
opinion
still
concerning those verses whose recitation has not been abrogated, and
in
found
is
the mtts-haf. As for those verses whose recitation has been abrogated,
of ascertaining their exact
there
no means
number, since many of them have been
abrogated even from memory.)
Some of the
various opinions are given in Tabic A.

scholars arc listed according to the
nastyi.
The names of the

number
of verses
number of cases
that
were
considered as candidates for
What
is
meant by 'Candidates
gives the
lor nasty' are the
which were discussed by that author
as being possible to be consid-
ered as examples ot nastyi.
The second column
number
of nasty/ cases that

for
were actually concluded by the author as being legitimate examples. Thus,

ple.
exama little to
Ibn al-'Arabee discusses around three-hundred verses which could be considered

lor nastyi.
as
examples
However,
ol these
many
verses,
he concludes that only
over a third are actual cases of nastyi; the
rest
of the examples are shown by him not
be examples
ol nastyi.
Abrogation
in the
Qur'aan
an-Naasif(h tea al-Mansookfi 251
Number of Verses Number

Scholar
as Candidates for
of Verses
Naskh
Concluded are Naskh
252
An
'Then,
when
the Sacred
Months have elapsed,
kill
die polyihcists wherever

for
you
linil
them, and capture diem, and besiege diem, and prepare

[9:5]
Lie
them
each and every ambush.....
This was one of the

dred cases oi
last
verses to
revealed,
and perhaps the
last
verse that dealt
with the treatment of the disbelievers. According to the scholars that have over a hunnus/(/i,
any verse
disbelievers before this verse
that had commanded any type ol treatment with the was revealed was "abrogated' by this verse. For example,
less
with Ibn al-'Arabee, of the
05 cases thai he staled are examples oinasfyi. no
than
75 were 'imuisootyi' by the 'Verse of the Sword"!

also considered to be
The
majority of Ibn
Hazm's
cases arc
mansookh because
ol this verse.
In a masters dissertation specifically
on
this topic.""
'Uthmaan
'Alee discusses 147
vnses
that
have been claimed

five of
to
have been abrogated by the 'Verse of the Sword," and

actually be said to be abrogated.
concludes that only
them can
He gives a
useful
categorisation of the types of verses that have been claimed to have been abrogated by
the 'Verse of the Sword".

1
The main
categories are:
Those
verses
which
are statements
of fact;
for
example,
<<And say good speech to mankind..." |2:8i| 2)
Those
verses
which give warnings and threats

..-
to the disbelievers; for
example,
- >
Say:
O my people! Do your work according to how you do

come to know
lor
it,
surely.
too
am
end
working. Surely, you will
which
ol
us will be the (happy)
in the Hereafter. Certainly the
wrong-doers
will not
be successluU
[6:135]
3)
Those
verses
of the disbelievers,
which command the believers to turn away from the evil treatment and to deal with them peacefully; for example,
536 'Alee, 'Uthmaan Mu'alim

Islaamir University ol
Mahmood:
l'W2.
al-Ayaat al-Muda'ec Nasl{hiiha bi
Atiyitl tis-Sityf,
Masters Diss..
Madecnah,
an-Nacm^h wa al-Mansookh 253
<So leave (the disbelievers) to
speak nonsense, ami play around, until they
meet
their
Day which
they have been promised" [43:8.5
and.
ii-
Shovv forgiveness, enjoin what

|7:199|
is
good, and turn away from the
foolish..
4)
Those
verses
which command the
believers to be patient; for example,
So bear patiently what they

5)
say.....
|20:130|
is
Those
verses
which remind the Prophet (^)
that his only duty
to
spread the
message; tor example,
i*tf-rf1'7"*f *' *-*>
t-
I'^-T'-'i-
-V-
-f~
Say:
Obey
Allaah and obey the Messenger. Bui

(^g))
is
il
you turn away, he
(i.e.,
Muhammad
only responsible (or the duty placed upon him

liir
(i.e..
lo
convey the message), and you (are responsible)
that
which
is
placed
upon
you. If you obey him, you shall be on the right guidance.
The
Messenger's
duty
6)
is
only to convey (the message) in a clear way |24:54|
Those verses which
command
the believers to return an evil with a similar evil,
and
to fight
only
in self-defence; for
example,
<And fight in the

transgress the
7)
way
ol
Allaah those
who
light against you. but
do not
limits.....
[2:190]
Those
verses
which command the believers
to respect the treaties that they
had
with the disbelievers; for example,
>*>U
i_j
&> Jj
\yy o p
...but if they turn back,
then take hold of them, and

allies
kill
them wherever you
find them,
and do not take helpers or

between you and
Irom them. Kxcept those
who
join a group,
whom there is a treaty
(ol peace)...* [4:89-90]
"
254 An Introduction
to the Sciences
of the Quraan
It
can be seen from the examples and categories quoted
that, in reality,
least.
most of
these verses cannot be considered to have been abrogated in the
Some of them
Almost
all
merely apply to situations other than those that they were revealed
these 'mansool{h' verses can
similar to the situation in
still
for.
of
be said
to
apply
when
the
Muslims
are in a situation
'Verse ol the
which these verses were
revealed.
Thus, the
in fact,
Sword'
in reality
it
does not abrogate a large number of verses; does not abrogate any verse!
exists
az-Zarqaance
concludes that
Another reason why there

failed to
such
a difference
'nasltfi
of opinion
is
that
a
understand the meaning of the word
when used by
'nasl^li'
many scholars Companion or
Successor.
As was mentioned
earlier, for
them, the word
did not necessarily
mean
abrogation. For example, Ibn 'Abbaas stated that the verse,
The spoils of war arc for Allaah and
lis
Messenger*
|K:1
]
was 'abrogated'
by,
rH 4
And know
Si' -. . *' r.'-^t-^' ^-4io\ i^^^JL^-lc-L-J^^Jelj
that all war-booty that

|N:41
you obtain -
one-fifth
is
for Allaah
and
His Messenger...-
However,
this
is
a perfect
example
ofoaftfisees, for
the second verse clarifies
how much
oi 'the spoils ol
war' are to be given to the
state.
is
Yet another reason for this difference of opinion

to be mausootyi but in reality are not. For
that
many verses are understood

that the verse,
example,
many scholars stated
Aml
you
to
Allaah belongs the east and west. So wherever you turn (in prayer).
will find the Face
of Allaah"
|2:1
L =>
|
was abrogated by
2: 149).
the verse
first
which commands the

is
believers to face
it is
Makkah
(verse
In reality, the
verse
not abrogated, since
statement of fact implying
that
all
directions belong to Allaah,
and Allaah has the

savs.
right to
command
the believ-
ers to face
any direction
in prayer.
As Allaah
-<It is
not piety that you turn you faces east or west, hut (line) piety
in Allaah. .. |2:1 77|
is
(found
in)
one who believes
anil,
<1>_^J \j CJyJLj <u Ja Lî&

i
53? az-Zarqaance,
v.
2,
pps. 27S-282.
an-Naasity
wa
al-Mansool{h 255
The fools
among men
will say,
'What has caused them
(the
Muslims)
to
turn from their qibhih that they used to he upon?" Respond:

longs the east and
west.....
To Allaah
be-
|2:I42|
is
Thus, the verse that

anything
in the
first
is
claimed to be abrogated
it is
actually not even

all
commanding
place;
merely emphasising that
directions belong to Allaah.
Last
Example
in
Another example
which there
is
a difference of opinion are the verses concern-
ing the prohibition ol alcoholic drinks. This

to
example
is
taken by the majority
of scholars
be a classic case of nasltfi. Other scholars, however, held the opinion that these
verses
were not 'abrogated' as such.
,,s
Since this particular example also helps to de-
fine the exact
meaning
ofnusl{h,
it
shall be discussed in greater detail.
There
are
two verses
that are claimed to be mansoofyi.
The
first
one
is,
Thcy ask you concerning wine and gambling.

them, and some benefit, hut the harm
is
Say: There
is
much harm
in
greater than the benefit" |2:219|
and the second one
is,
0 you who
Believe!
Do not approach prayers when

is,
you are drunk...-
[4:43]
The
verse that
is
considered to be the naasikh ruling
0 you who
believe! Verily, intoxicants. ..are
an abomination
ol Satan's
handiworks, so avoid thcm |5:90|

Historically speaking,
explicitly prohibit
is
it
was
this verse that
wine, as the previous verses

is
was understood by the Companions to had only limited its consumption. There
no difference of opinion that wine

tor nasty
r
prohibited, but do these verses constitute valid
examples
The
wine.
first
is
'mansooty' verse, according to the scholars

not really mansooty at
for the
all;
not occur,
there
is still
who claimed that nasty did much harm anil some benefit in
still
The same applies
second 'mansooty' verse; Muslims are
prohibited
from praying while drunk. Therefore, according
to these scholars, since the explicit
538
cf!
asli-Sliaiu|celcc. p. 135.
256 An Introduction
Quraan
is still
meaning
under
of the verses
(i.e.,
the mantpoq)
applicable, these verses
do not come
naskfl, since
no verse was, according lo them, "abrogated.' what these scholars are claiming wine
still
In other words,
is
that the explicit texts of these
verses are not abrogated;
contains
lims
still
cannot 'approach prayers'
'much harm and some benefit' and Muswhile they are drunk. Even though the verse proto
hibiting prayer in a state of
drunkenness can be understood

is
imply that drinking
is
not prohibited at other times, or in small quantities, this

the verse,
only an understanding of
and not explicit
in the text.
it is
In onler to refute this view,

nask}i.
essential to
go back to the original definition of

the understanding
said, "It
is
According
is
to the majority
falls
<>f
scholars,
if
(maflwom)
ot a
verse
abrogated, this
under
nasl{li.
Az-Zarkashee
possible for the
understanding of a verse to have been abrogated, either with the explicit meaning of
the verse, or without
1
it."'
"
This was also the opinion ol the majority ol the scholars.

text
Therefore, in this case, the explicit
(manlpoq)
ol the verse
(i.e.,
"Do
is
not ap-
proach prayers
in a state
of drunkenness") was not abrogated, but the understanding

it is
(mafhoom)
ol the verse (viz.,
permissible to drink, as long as one
not drunk
during the time ot prayer) was abrogated. This comes under nasty.
In the
same way,
there are
many
other examples where the scholars are
in disaIt
greement over whether
to classify certain verses as naasityi/mansooty or not.

is
would
not be an exaggeration to say that there
less difference of
opinion concerning the

of"
laws of these verses rather than whether the verses can be considered examples
nasty.
Conclusion
This section
there
is
concluded by stating that great care needs to be taken when

It
it
comes
to the number of naasityi/mansooty pairs in the Qur'aan.

is
can definitely be said that
some books concerning the number of naasityi and mansootyi pairs in the Qur'aan, but at the same time there is unequivocal proof to show that nasty has indeed occurred on several occasions. As as-Suyootee wrote, "In
great exaggeration in
reality,
it
(meaning nasty)
5
is
rare, despite
the fact that
many have
exaggerated the
number of verses of it."

It
seems, however, that the
does not exceed a dozen, and Allaah
number ot naasityimansooty knows best." '"

1
1?9 az-'/arkaslicc, 540 as-Suyoojee,

54
c I.. v.
ul-liuhr,
2, p. 28.
v. ),
p.
W.
lie
ash-Shanqeetce's work, where
concludes thai there arc only seven cases
ofnasftfi.
II
I"
I"
K R
The Miraculous Nature of the

Qur'aan - Fjaaz al-Qur'aan
i.
Definition of Fjaaz
The word
kind
is
i'jaaz
comes from
'a-j-z,
which means
"to
be incapable
ol, to
be weak'.
Therefore, the miracles that the prophets performed are Galled mu'jizafl, since
incapable ot
is
man-
performing such
teals.
This word
use
it.
not used in the Qur'aan or SunnaJi, anil neither did the

like
!
Companions
many other terms in Islaamic sciences, it was coined by later scholars and accepted among the timmah.'* Probably the first to use this term was Imaam Ahmad ibn Hambal (d. 204 A.H.). Mi
However,
'Mujiza/i' are defined to be acts performed by prophets of a miraculous nature thai
humans
are incapable ol imitating, fjaaz

is
is
the concept; Mu'jizah the actual act.
example of a mu'jizah
the transformation of the staff of Moosaa into a serpent.

is
An The
be
Qur'aanic term for this concept
'aayah. or bayyinah.
that the scholars
There are
number of conditions
have given
lor
an act
to
considered a mu'jizah?**
1
It
has to occur with the
command
ol
Ailaah.
2)
>)
It
must be out of the ordinary occurrences of nature.

cannot be performed again by any person or object.
It
4)
5)
It
must occur
act
at the
hands
of a
person
who
claims prophethood.
The
that
must match the claim
of the prophet.
For example,
it
if
the prophet claims
he
will turn a staff into a snake,
but instead
turns into another creature,
this will
not be considered a mu'jizah.
542
There
is
no harm
in coining
new terms
to
denote acts or concepts thai have
a basis in
Islaam. as the
acts
naming
^4
ol a concept dues not necessarily tail into bid'oh.

is
However, inventing new concepts or
of a
religious nature
5
a bid'ah.
Faqihee,
Muhammad
Hanccl. Nadhariyva
i'jaaz
al-Qur'aan 'hid 'Aid al-Oaahir al-Jarjaani. Masters
Diss.,
S4-I
Cairo Univ., I960,

ltr.p.25.
p. 13.
258
An
Introduction to the Sciences oi the
Quraan
a
6)
The act must not

a certain
in his
refute the prophet's claim. For example,
il
prophet claims that

is
stone will speak, and the stone speaks and says that that person
to
a liar
claim
prophethood,
this will also not
be considered
is
a imt'jizah.
When
books
applied to Qur'aanic sciences, the term i'jaaz
used to denote the inimitais
ble quality of the Qur'aan. In other words, the

in that
it
Quraan
is
set apart
from
all
other
cannot be
this.
rivalled or imitated.
This
exclusive to the Qur'aan;
no
the
other book can claim

scholar,
this,
No matter how eloquent
the poet,
how knowledgeable
how well-versed
is
the the
ol
since the Qur'aan
grammarian - none can bring lorth anything similar to Speech of Allaah, and the difference between the Speech
His Creation
is
ot
Allaah and the speech
the dillerence between Allaah anil His
Creation.^
Other Types of Supernatural Acts

There are other types
ol
miraculous
acts, besides mu'jizaat (plural of mu'jizah).

is
When
ers
a
a supernatural act
occurs at the hands of a pious person, this act

ol lâraamah) are miracles ol a
called a
karaamah. Thus, the \araamaat (plural
given to the believis
of a prophet. In general, the miraculous nature
lâraamah
inferior to that of
mu'jizah.
An example
of a /(araama/i
is
the incident in which two

($ys)
Companions
a for
re-
turned to their houses from the
mosque
ot the Prophet
during
dark night, and
a light shone in front of them, leading the way.
When
the time
came
''
them
to
separate paths, the light split into two
and
led
each one to his house.'' 4
Ibn Taymiyyah
(d.
728 A.H.) wrote, concern \ng/(araamaat:
"Many of the scholars

in
have mentioned
that, in reality, the /(a raamuat
of the pious are included

14.
the mu'jizaat
his
a
of their prophets, as they arc signs and miracles that prove (the truthfulness) of
prophethood.
Ami
this
is
the correct opinion."
In other words, the very fact that

is
lâraamah occurs to one of the followers of a particular prophet

et's
proof of that proph-
truthfulness,
and thus can be included
in the general mu'jizaat at the
of that prophet.
evil person,
When
as a
supposedly 'supernatural' act occurs

this
is
hands
ol
an
such
magician or an innovator,
no miracle whatsoever, but rather magic

to
(sihr).
In fact, these acts
have absolutely no miraculous nature
them; they are merely
physical feats than can be performed by

different physical capabilities than
jects,
man orjinn. Due to the fact that the jinn have man (for example, they can carry very heavy obpeople might be deceived into preevil jinn.
reality,
and
travel at extremely fast speeds), certain
suming these
tricks of a
acts to
be 'miracles'. In
they are only physical acts ol the
aided by their
human
counterparts. Therefore, no believer can ever be fooled by the
magician:
S4t The last portion of the sentence, The difference between...', is Aboo 'Abd ar-Rahmaan as-Sulamee, although some weak narrations
(SSI).
statement of the famous Successor

it
raise
to a statement ol the Prophet
cE al-l-aahkaa'cc,
v.
2.
557.
^4ti S-17
Itr.
p.3.5.
The Miraculous Nature of the Qur'aan
Vjaaz al-Qu'man 259
"Is this
magic? Bui the magicians
will
never be successful!"
10:77]
And when (the magicians)

you have brought
sel right
is
cast
down (what
they had),
Moosaa
for
said.
What
magic; Surely Allaah will destroy

|
it.
Allaah does not
the
work
ol 'evil-doers'[ 10:81
\yi~*>lj\ |_jxl^>
u v_iii! siL~J ijU j_J 'j

I
d si-^-^LU
i
tAa2jj>-L* jS
swallow up
-And throw
(()
Moosaa) what
is
in
your hand!
is
It
will
all
that
they have made.
That which they have made

will
only the trick ofa magician,

(ol
and the magician

skill)
never he successful, no matter whatever amount

|2():69|
he may attain!-
Thus, the
not in any
'miracles'
rival
of the magician are the weakest forms of 'miracles', and can/(tinniiihia/ anil
way
the real miracles of the
mu'jizaat.
ii.
The Proof for

Part of the
Pjaaz
is
Simmth of Allaah
that
whenever
He
sends a prophet,
Me
gives that
prophet certain miracles anil signs to prove his prophcthood to his people.
cles
The
mira-
of Moosaa, 'Eesaa and the other prophets are well-known
to all
Muslims. Allaah
says.
~^_jj-?}
.
y *.. ^-î
. *
Sy)
i All'
i,u *j\Je
Oys^-i
;",- ' W--,-^-"-'1' ; f 'i -"i "1> OJ>_r^fJoUjOy> UL^~Kj-kJ'jAU'Oi,MCi_-J' t/"'J
And We
(saying).
will
'I
make him
to
(T.esaa) a
Messenger
a sign
to the
Children of
I
Israa'ecl.
have come
it
you with
Irom your Lord, that
design lor
it,
you out
ol clay, as
a
were, the figure ol a bird, and breathe into
and
it
becomes
the leper,
bird by Allaah's leave;

I
and
heal
him who was horn

I
blind,
and
and
eat.
bring the dead to
life
by Allaah's Leave.
And inform you of

is
what you
and what you
store in
your houses." Surely, therein
a sign lor
you, if you bclieve [3:49]
260
An
So many,
said,
in fact, are the miracles that
were given
to certain nations, that
Allaah
"And
(just)
ask the Children ol Israa'ecl low

I
many
miracles
We gave them...!"
|2:2I1]
Despite
all
these miracles, however, the majority of people rejected their prophets.
The
disbelievers
of Makkah were no exception
to the disbelievers of old, for miracle after miracle:
and
re-
jected the call of the Prophet (s^g).
They asked him
{>$*#&&<&<<;&{}))>
X.J i^=vLJ lj il i4&>i U1S kô c-I*J
OiJ*trJ t^-^^C^yjî-i/û^ C-i till Oyvjl
J-*3j c)Uj_i Js-aj_^_ij LÛ^JJ^îiLy
And they
forth
say,
'We
shall not believe in

lor us;
you
a
until
you cause
ol
a spring to gusli
from the earth

rivers to
Or you have
garden
date palms
and grapes,
cause the
and cause
heavens
gush
forth in their midst abundantly;
Or you
ol
to tall
upon
us in pieces, as you have pretended, or you bring Allaah
and
the angels before (us) lace-to-lace;

(i.e.,
Or you have
house
sky.
adornahlc
material
gold and
faith in
silver),
or you ascend up into the

until
and even then

for us a
we
will put
no
your ascension
you bring down
book
Lord!
that
I
we would
just a
read!'.Answer
them (O Muhammad).
[1
'Glorified be
my
am
man,
sent as a Messenger!'-
7:90-93
told.
In another place, the result of the
showing of these miracles has been
'
*C>
..And even
to
them,
We had sent down unto them angels, and the dead had spoken and We had gathered together all things before their very eye.
if
even then they would not have believed, unless Allaah willed, but most of
them behave
ignorantly! |6:1

Allaah then
tells
I'jaaz al-Ottraan
261
the disbelievers the ultimate miracle that the Prophet
($gf)
has
been given:
And they say, 'Why arc

sufficient (miracle) for
not miracles sent

I
down
to
him from
to
his Lord?' Say:

Is it not
'The signs are only with Allaah, and them that We

herein
is
am
only a plain Warner.'
a
is
hai>e sent
down
a
yon the Bool{ which

for a
recited to
them}
Verily,
mercy and
reminder
people
who
believe'.. |29:5()-1
Even
this,
however, was not sufficient for the disbelieving Makkans. They claimed
(5j||)
that the Prophet
was
a liar
who
forged the Qur'aan, or a magician, or one pos-
sessed by jinn.
They even claimed
thai they could imitate the Qur'aan:
And when Our
verses are recited to them, they say,

it.
'We have heard
this! II
we wish, we
old'..
1
can say something similar to
These
are nothing but stories of
8:31
In response to this, Allaah challenged
them
to fulfil this
claim
of theirs.
The Challenge!
These
verses are called the verses ot ta/itiddi (challenge),
and
this
challenge proves
the inimitable and miraculous quality of the Qur'aan.
There are
in the
five verses that issue the tahaddi.
They
arc, in the
order that they occur
Qur'aan. as follows:
\<
"VCf'-x' -
"
't.
\-
"'\
.
>
fel<''-4
' *t-
1-
'
>
f-i?<
262
An
Quraan
have sent
"And
if you are in
doubt as
to
what
it
We
down
But
to
il
)nr servant, then

it
produce a soorah similar to

anil of a surety
it.
you are
truthful.
you do not do
you cannot do
it
- then Tear the Fire whose fuel are
men and
stones, prepared lor the disbelievers.' |2:2^-2-l|
.' >
2)
\*u ?>,
-M-r \
>>
Or do they
say.
"Me
it.
(Muhammad
call
(jgg-)) lias
forged
it!"
Say: Bring then a

il
soorah like unto
and
upon whomsoever you can. besides Allaah.
you are truthful."
10:3H|
'"?>
3)
,-->
*&*"
\' \*\'
> \ . > "-'\
s^
-A
?\'-. y /f *t * ' -t'l'" -T '! * *t' t^y^c^-^g>^-^0j.^'0jJo^>-'-'-"- "jl c/'L>g ^L?

.
.<(
)r
do
they say,
'He
(Muhammad
it,
(-^Sp) has lorged
ill'
Say: Bring then ten can. besides Allaah.
lorgcd.vo'W;) similar to
il
and
call
upon whomsoever you
you are
truthful...
1:13]
08& jL/$t j^^B ^fv^y J

4)
Say:
all
of mankind and jinn gathered together to produce the

it -
like
1
of the
1
Qur'aan, they could not produce
even
if they helped one another!."
7:8S|
5)
()r
do they
say.
'I
le has forged
it!"
Nay! (Rather) they do not

it. il
believe! Let
truthful...
them, then, produce

[52:33-34]
a recitation similar to
indeed they are
These
any
five verses
mention different quantities
to bring forth:
one verse mentions
'recitation'
be bought forth; two verses mention one soorah, one verse mentions
states that a
ten soonihs,
is
and one
whole 'Qur'aan' must be brought. Soorah al-Baqarah

malice, which implies
thai the verse in al-
madanee, and die
rest of the verses are
Baqarah was the
last of
these verses to be revealed.
The Order of the Was there

that
Verses
a graduality in the
challenger In other words, did the

to ten to the
number ofsoorahs
was challenged increase from one

on
this matter:
whole Qur'aan, or decrease? There-
are four opinions
5"
>8 Ubay.la.it.
p. 217.
1'jaaz al-Ou'raan
263
1)
The
challenge was to produce something similar to the whole Qur'aan. was then reduced to ten soorahs, then to finally to one soorah. This is the most common opinion, and is the opinion oflbn Katheer (d. 774 A.H.).
initial
This
2)
The
initial
challenge was to produce only one soorah (10:38). This was then in-
creased to ten soorahs, then to the whole
Quraan.
Finally, in the last ol these
verses revealed (2:24), Allaah reduced the challenge back to

3)
one soorah
they were unable
The
lo
initial
this,
challenge was to produce the whole Qur'aan.
When
do
the challenge was reduced to tensoorahs that would imitate the Qur'aan
in content. Lastly, the in
in prose
and syntax, but not

in his
challenge was reduced to one

is
soorah that matched the
Quraan
prose anil content. This
the opinion oi az-
Zarkashec
4)
al-Burhaan. u<>
in these
There
is
no graduality
challenges. In other words, in each verse Allaah

it
is
challenging the same thing: to produce something similar to the Qur'aan, be
in
one soorah,
ten soorahs or the

if
whole Qur'aan.
is
It is
the quality of the Qur'aan that
must be imitated
the challenge
to
be met, and not the quantity.

is
OI when
these four opinions, the third one (which

550
very similar to the
first
opinion)
seems to have the strongest proof
This
is
because the Qur'aan uses the word 'forged'
issuing the challenge to produce ten soorahs similar to the Qur'aan, whereas
is
this qualification
not mentioned in any other verse. This hints to the fact that these
ten soorahs did not have to be as 'authentic' as the other imitations. In other words, the
content of these ten soorahs did not have to have i'jaaz;
it
was only ihc prose

this,
that
had
to
be imitated.
When
the
Quraysh were unable
to
do even
the challenge
was
re-
duced
to
one soorah
(10:38), and, lastly, the final challenge
and prediction given:
But
if
you do not do
fuel are
it
- and ofa surely you cannot do
it
- then tear the

f
I-irc
whose
men and
stones, prepared lor the disbelievers"

is
2:23-24]
is still
Another question that must be answered

tive,
whether
to pride
this
challenge
opera-
or
was
it
meant only
tor the disbelievers
during the Prophet's
(|g)
time? The
skill ol
Arabs during the time
ol the
Prophet
(gg)
used
themselves in their
poetry and their eloquence, so Allaah issued this challenge to them. However, this
does not
mean
that this challenge
was only meant
for
them, since the Qur'aan

truth of the matter
is
is
meant
there
to be a miracle until the
Day of Judgement. The

to 'all ol
\
that
is still
an open challenge
jinn and mankind' to produce something
similar to the
ol
Quraan, and
this
challenge will continue to be operative until the
Dav
Judgement.
549 az-Zarkashee,
v.
2, p.
10.
550
ct:itr,p. 12.?.
264
An
<>l
the Qur'aan
in.
The Qur'aan
The Qur'aan
as the Miracle of the
Prophet
ht/ie miracle of the Prophet (3g).
He (^) was given
this miracle as
the ultimate proof of his prophethood.
/Ja 'JJ=>/j '*Q djf> j ^<j\ ~^c 2
And they
say,
'Why arc
not miracles scut

1
down
to
him from
his Lord?' Say:

/.>
"The signs arc only with Allaah. and

sufficient (miracle) for
am
only a plain warncr.'

to
it
not a
is
than
that
is
Wc have sent down

a
you the Boo/( which

lor a
recited to them'.' Verily, herein

believe".. |29:5()-1
mercy and
reminder
people
who
When
the disbelievers asked for miracles from the Prophet ($g). Allaah revealed that
itsell is
the Qur'aan
sufficient as a miracle.
The Prophet
said,
(5gg;)
also alluded to the status ol the miracle of the

that Allaah
(as
Qur'aan when he
"There has not been a single prophet except

ol
gave him miracles bemiracle) the InspiraI
cause
tion
which people believed
in
him.
have been given

I
my
(i.e..
the Qur'aan) which Allaah revealed to me.
hope, therefore, that

"v
will
have
the largest
number
ol
followers on the
Day of Judgement.
The
ol
fact that
the Prophet ($g) said that he hoped he would have the most
of
number
is
followers
on the Day
Judgement shows
that his miracle, that of the Qur'aan,
greater than any miracle that any previous prophet was given.
The beauty
ol this
miracle can best be appreciated in the concept ol
i'jaaz.
The Qur'aan
other miracles
is
not the only miracle that
was given
to the Prophet (5^).
Among his
was the splitting of the moon in half the increase of an inadequate amount of food to a very large quantity, the speaking of stones, animals and trees to him, and the sprouting of water from his ($) hands when the Companions were
short ol it."
front
:
However, none
of these miracles
at specific
were permanent
they occurred
in
of specific groups of people
times and places. There exist detailed

believe in them.
narrations concerning these events, and the
Muslims must
in
The
fact
remains, however, that later generations must believe

at
the narrations of those present
the time ol the miracle, for they themselves were not present.
iil
al-Bukhaarec.
.il
552 There arc more miracles than these, See
-W.i.i.l.iVi,
Muqbil ilm
la.ulcc. Sahee/i al-Mllsnad

lists.
nun
Dalaa il an-Nubuwuiah,
>.ir
al-Arqam, Kuwait.
I'<X7, tor
one of the most authentic
I'jaaz al-Qu'raan
265
Man
less
being the
Irail
creature that he his, the impact ol the written
word
is
much
it
than the impact of sight. These miracles of a surety occurred, but the
clfcct that
these miracles
had on those
have on
later
generations
who saw them is much greater than the impact that will who merely read about them. The beauty and the power or
that
it
the i'jaaz of the Qur'aan
is
removes the constraints of time and place upon the

lor all
miracle - the Qur'aan

(5e) to
is
permanent miracle
generations alter the Prophet

or what time frame they are
see
and appreciate, no mailer where they
live,
born
in.
The famous Muslim

in his Miu/i/adima/r.
historian
and
sociologist, Ibn
Khaldoon
(d.
808 A.H.),
states
Know
l^,)rate
th:it
the greatest ol
is
all
miracles,
and the most sacred and

to the
blessed,
anil the clearest in prool.
the
Qur'aan that was revealed
Prophet
This
is
because
all
other miracles, in general, were brought lorth sepaa

it
from the actual inspiration (that the prophet received), as
wains
is
ol
proving the truthfulness ol the inspiration. As lor the Qur'aan,

spiration
the in-
and
the miracle in one,

itself),
and
all
is
therefore not in need ol any external

is.
miracles (lo prove

the clearest
unlike
the previous inspirations, h

it
therefore,
and most powerful miracle, since

(i.e.. it
combines the boast and the

the truth from Allaah,
proofin one
combines die boast

This
is I
that
it is
and
the prool lor the boast).
the
will
meaning
ol
the Prophets
(5gjs)
state-
ment.
"...1
hope, therefore, that
have the largest number ol lollowers

that a miracle as clear
its
on the Day of Judgement." This shows

as this
one -for
il is
the inspiration in
lollowers..."
1
essence
and powerful - must have the greatest
number of believers and
And Shaykh
al-Islaam Ibn
Taymiyyah
(d.
is
728 A. H.) wrote,

the Qur'aan that the Prophet
ol
"The
and
tion
call
il is
greatest (of all miracles)

(>g)
Muhammad
is
came with,
lor n
is
the religion
ol
Allaah and Mis Speech,

(-^Sl! Its
the proof of the
prophethood
Muhammad
very revelafor
it
one of the most supernatural and extraordinary of acts,

worship of Allaah), and the proof
(ol the
is
the
(to the
prophethood of
Muhammad
(^)). anil the miracle (all in one)!""'
iv.
The Types
How
is
of I'jaaz
what aspect of the Qur'aan makes
the Qur'aan inimitable? In other words,
il
so miraculous?
And what
are those aspects of the Qur'aan that cannot be imitated?

ol
There have been numerous responses by the scholars

Arabic ol the Qur'aan: the laws and sharee'iih that the
tions that
it
'tiloom al-Ottiaan: the
gives; the diligence with

is
which
it
Qur aan came with; the predicwas preserved, and so forth. In reality.
integral part of the
the correct opinion
that all of theseaspecis,
and more, form an
553
554
hr. p.
5.
Majmoo' itl-l:attiiiwii.\.\\.\\
$24.
266 An Introduction
Qur'aan
i'jaaz
of the Qur'aan. In other words, the beauty of the Qur'aan

in
is
that
it
is
not just
at
it.
miraculous
one
facet,
but rather trom
all
facets
and angles
is
that
one can look

i'jaaz,
Az-Zarkashee,
in trying to
answer how the Qur'aan

then concludes,
is
an example of
ol
quotes have
over a dozen aspects of
i'jaaz, anil
"...the
statement
those
who
researched the issue thoroughly
that the i'jaaz of the
Qur'aan
is
due
to all of the
is in
previous factors simultaneously, and not by any one of them only. For (the i'jaaz)
combining
all of
these facets..."
55S
The
scholar
Muhammad
of the
ibn Juzay al-Kalbec (d. 741 A.H.) divided the i'jaaz of
the Qur'aan into ten categories:

1
The eloquence
Qur'aan above that
of
any human speech.
2)
The unique arrangement and organisation

ner in which the words are arranged.
ol its verses
and sooraks, and
the
man-
3)
The
The
incapability to produce anything similar to
it
by the disbelievers during the
Prophet's (#,) time and those after them.

-1)
stories
and accounts
of the nations
and prophets of old, since the Prophet
(Sg) had no recourse

5) 6)
to such information.
The
predictions which occurred in the Qur'aan. and which later
came
true.
The Names and Attributes of Allaah, all Glory be to Him, and the attribution of all that Befits Him, and the negation of all that does not Befit Him, and the call
ol
the Creator to the created to worship

is
Him
(in
other words, the perfect 'aqecdah).
All of this
not possible for a
human
to bring forth, unless he
was inspired by
Allaah.
7)
The
that
laws and sharee'ah that the Qur'aan

it
came
with, and the morals and conduct

ol life in this
called
for.
All
of this leads to the betterment
world and
in the
Hereafter.
The
perfection of a set of laws that can be applied to any society at any

is
time and place such

8) a set
humanly impossible, and
the sharee'ah
is
the only
example of
of laws.
it
The
fact that
has been protected and remained unchanged over such a long

all
period ol time, despite the fact that

9)
other religious books have been distorted.

this
is
The ease
by which
is
it is
memorised, and
known by
experience and observ-
ance. This
in contrast to all
other religious books, for none of them are
memo-
rised like the

1
Qur'aan.
that are present in
it,
<))
The deep meanings

in contrast to
and the
fact that a
reader never
it
tires of
reading the Qur'aan, no matter
how many times

a
he has heard
it
or read
a
it.
This
is
any other book, since
person cannot read
more than
few times
without
it
gelling
monotonous and mundane. ""
555 az-Zarkashcc.
v.
1, p.
106.
p.
556 Paraphrased from Darwish,
56
The Miraculous Nature
<>t
the
Quraan
I'jaaz
al-Qu
man
267
Again, the
i'jaaz ol the
Quraan cannot be
limited to one
list.
There are other

list,
as-
pects ol the i'jaaz ol the
Qur'aan that have not been mentioned
in this
including
the Qur'aan's stating of scientific lacts that
were unknown
at
the lime ol the Prophet
almif,
(^): die impact that it has on those who listen to it; the miraculous nature of the and what remains ol them in theqira'aat; the euphonious quality ol the Qur'aan,
will he discussed in greater detail he7
and many more aspects. Some of these aspects

low."
A.
The Languac.k and

on
Style of the Qur'aan
The
miracles that were given to the prophets were chosen so that they would have
that particular nation.
the greatest impact
Thus, since the people
ol the
time
ol
Moosaa greatly excelled in the "art" ol sorcery and magic, the miracles that were given to Moosaa were of a similar type, except much stronger and more powerful (for example, the staff, the
shining hand, the splitting of the Nile, and others). Likewise, the
people
at
the time ol 'Ecsaa excelled in the art ol healing and medicine,

(for
and
therefore,
the miracles that were given to 'Hesaa were of a similar type

leper,
example, healing the
curing the sick, raising the dead, and others).
During the time of the Prophet (Jig), the Arahs had reached the peak ofeloquence, and this was their most prized art! Poetry was what they valued the most, and each tribe competed with others to sec which one could produce the most skilled and eloquent poet. During the annual
lair ol
'Ukaadh, poets Irom
all
over Arabia would
compete
lor the
honour of having
their
poem win
lair.
the highest praise: that of being
posted on the door ol the Ka'bah until the next
Due
to the
to this pride that

(-gg)
was prevalent among the Arabs, the miracle

that the
that
was given
a miracle
Prophet
was
ol a similar
nature; Allaah revealed the Qur'aan in an Arabic
that
was so emotive and eloquent
Arabs could clearly see
it
was
from their Creator.
On
top of
this,
Allaah challenged them to bring forth anything

that
similar to the Qur'aan.
and
told
them
such attempts would be
futile.
557 Sonic
<>l
the aspects of i'jaaz have already been discussed, such as the compilation of the Qur'aan. the
diligence with
which
all
the
knowledge
thai
is
essential to understand the

verses.
iithi>i/(/i
Qur'aan has been preserved
(Mich as iifbaub iin-nmool. />ui^rc ami

,/ira'aal. It
Jiuitliiiicc
ami
iihinc'ii>/\h, etc.).
and the
a
tlliruf 'M\*\
would, in
Tact,
be no exaggeration to say that every chapter
in this
book
is
merely
discussion of
one of the many

55N
cf.
facets ol i'jaaz\
p. 55.
Darwish.
268
An
Quraan
sent
And
il
you are
in
doubt
as to to
what
We have
down
to
il
)ur servant, then

it
produce asoorah similar
il...,
if you
are truthful. But
you do not do
fuel are
and of d
surely
you cannot do
it
- then fear the Fire whose
men and
1 ''''
stones, prepared lor the disbelievers" |2:23-24|
Some of the
1
aspects of the literary i'jaaz of the Qur'aan are as follows:

of a particular
The placement
been given by
word
in perfect context,
over
its
synonyms. The
connotations given by the chosen word arc better than those that would have
its
synonyms.
2)
The unique
clear
sentence structure and syntax, which does not follow any one pat-
tern but varies
throughout the Qur'aan. Each
style
is
unic|uc,
and
its
rhythm
and resounding.
(past vs. present; plural vs. singular, etc.) to give
3)
The use of different tenses

meanings
to a passage.
deeper
4)
The
pronunciation of a word matches
its
context. In other words,

it
when
discuss-
ing topics that are encouraging anil bearing glad tidings,

easy to pronounce and melodious to hear, and vice-versa.
*>)
uses words that arc
The
perfect
combination of concisement and
detail.
When
the subject requires

a short
elaboration, the Qur'aan discusses the topic in detail,

will get the
and when
phrase
message
across,
it
remains
brief.
Al-Azhar University
is
also
summarised the various types
of literary i'jaaz.
Their
list
as follows:""'
1)
The form
ol the
Q)ur'aan reflects nether the sedentary softness of the

It
townsmen
nor the nomadic roughness ot the Bedouins.

sweetness of the former and the vigour of the
2)
possesses in right measure the
latter.
The rhythms ot
than in poetry.
the syllables arc
more sustained than

in prose
in prose
and
less
patterned
The pauses come neither
form nor in the manner of
poetry but with a harmonious and melodic flow.

3)
The sentences arc constructed

I
in
an elegant manner which uses the smallest

brief, to
number o words, without sounding too

4)
express ideas of utmost richness.
The Qur'aanic words neither transgress by their banality nor by their extreme
rarity,
but are recognised as expressing admirable nobility.

attains
5)
The conciseness of expression

same time
there
it
such
a striking clarity that the least learned

difficulty.
Arabic-speaking person can understand the Qur'aan without

is
At the
in the
such
a profundity, flexibility, inspiration
and radiance
ol
Quraan
and
that
serves as the basis for the principles
and rides
it
Islamic sciences
to
arts for
theology anil the juridical schools.
Thus,
is
almost impossible
express the ideas of the text by only one interpretation, either in Arabic or in any
other language even with the greatest care.
559
S6II
.1. Itr,
pps. 199-280;
Qauaan.
pps. 264-269; Ubaydaai. p. 224.
Taken verbatim Irom
Klialila. p.
24-2
>.

6)
I'jaaz
al-Quraan 269
There
is
a perfect intellect
blend between the two antagonistic powers of reason and

feeling. In the narrations,
emotion,
and
arguments, doctrines, laws, and
moral principles, the words have both persuasive teaching and emotive force. Throughout the whole Qur'aan the speech maintains its surprising solemnity, power and majesty which nothing can disturb.
The
i'jaaz, is
literary aspect
of i'jaaz, although the strongest and most apparent aspect of
the most difficult aspect to discuss in a non-Arabic work.
The Qur'aan
is
in
"...clear
Arabic" (26:195), and in order to understand this concept

of the Arabic
o! i'jaaz, a thor-
ough understanding
language
is
essential.
Instead ol detailing and giving examples of these various aspects of literary i'jaaz
a task
which
is
well-nigh impossible to do in a foreign language to give a
it
would perhaps be
more prudent
had on
its first
few examples of the impact that the eloquence of the Qur'aan
listeners.
is
Perhaps one of the most famous stories
the story of al-Walced ibn al-Mugheerah.

of
Al-Waleed was the most eloquent and highly esteemed poet

the Prophet
(-j^g).
Makkah
at the
time of
He
Qur'aan. This had a
once passed by the Prophet (^), and heard him reciting the visible effect on him, and he went away shaken and startled by
Jahl,
what he had heard. The news of this incident spread throughout Makkah. Aboo
afraid that the people
of Makkah might be affected by

told
this
news and convert to Islaam,
rushed
to al-Walecd.
and
him,
that
"O my uncle!
say? For
Say something (against

(his
Muhammad)
none amongst
composition
so that the people will
know
you are against him and hate

I
I
message)."
is
Al-Waleed
replied,
"And what can

I
swear by Allaah, there
you
who knows
poetry as well as
do, nor can any
compete with
me
in
or rhetoric - not even in the poetry oljinnsl
And yet, I swear by Allaah, Muhammad's

I
speech (meaning the Quraan) does not bear any similarity to anything
know, and
swear by Allaah, the speech that he says
is
very sweet, and

part
is
is
adorned with beauty and

that
it
charm.
Its first
part
is
fruitful
it
and
its last
abundant (meaning
because of
is full
of
It
deep meanings), and

shatters
conquers
that has
(all
other speech), and remains unconquered!

before
it
and destroys
all
come
(of poetry,
its
eloquence)!"
Aboo
think
Jahl responded, "Your people will not be satisfied until

Jahl,
you speak against him!"

few days, so that
I
Al-Walecd therefore requested Aboo

of
"Leave
me
for a
may
an appropriate response
to give to tfie
Quraysh." After the tew days were over,
Aboo
Jahl
came back to him and asked him what he had prepared. Al-Waleed, during
could not think of any explanation to give except, "This (the Qur'aan)
is
this time,
type of magic that has an effect
on
its
listeners." In response to this,
Allaah revealed.
iSJQ^L. aJjAS
<^r^ U>"^' %-i ilxJ^sM
270
An
Nay! Verily he
(i.e..
al-Waleed) has been stubborn in opposing our verses

let
and
signs... Verily,
he thought and plotted; So

let
him he
cursed,
how he
1
plotted!
And once more

is
him
be cursed;
how he plotted! Then

is
he thought
Then Then
he Frowned anil was he said. "This

mortal!'
I
irritated:
then he turned back and was proud!
nothing but magic trom old; this
nothing but the
word ofa
This, then,
is
will cast
him
into the Hell -lire..." [74:16-26].'"
the testimony from the greatest poet alive at the time of the Prophet
Yet another incident
is
that
of'Utbah
il)ii
Rabee". 'Uthali
other
members of the Quraysh, and
the subject of
all
elders of the
sage
Quraysh began complaining about
was once sitting with (%?,) came up. The the problems that this 'new' mes-
Muhammad
had caused
rid
among
their people,
and
started to discuss various
ways
that they
could
themselves ol this irritating problem. 'Utbah suggested that perhaps the

if only
it
Prophet (g) could be convinced of giving up his message,
was explained
to
him
in a gentle
manner
the problems that his message had been causing.

prevail.
Common
vol-
sense,
Utbah argued, would
As proof
ol his convictions,
(*ig).
Utbah himsell
unteered to be the one to go and talk to the Prophet
He
{$,)
t<>
therefore set out to meet the Prophet (-^g),
and
started to try to convince

let
him
abandon preaching
finished,
this
'new' message, and
the
Quraysh return
(i^g),
to the
paganism of their ancestors. After finishing his plea to the Prophet
he
(-gg)
asked,
in
"Have you
O Aboo
al-Waleed
(\.hc /(itiiytt
of'Utbah)?"
When
he applied
the affirmative, the Prophet (^g) said,
"Then
listen to
me:
In the
name ol
Allaah. the Fver-Merciful, the Bestowcrol Mercy. {Jaa
Mean.
A
is)
revelation from Allaah. the Ever-Merciful, the Bestower ol Mercy. (This

a
book whose verses are explained
in detail - a
Qur'aan
in Arabic, lor a
people
who
reflect.
Giving glad
tidings,
and warning
listen not
ol (a severe
punish-
ment). But most of them turn away, so they
|-M:1-4|
The Prophet
etly,
(3)
continued
to recite, until
he finished ihcsoonih. 'Utbah

(gg) said.
sal
qui-
entranced by what he was hearing. Then the Prophet

as
"You have heard
what you have heard, so do
you please."
swear by the Lord
When
'Utbah returned
this
to his people, they said to themselves, "I

is
of the Ka'bah,
'Utbah
not the
same
as the 'Utbah that
left
us!"
"-ill
Ubaydaat,
p. 225*
from Seerah Ibn
IJjslnuini. v.l. p.27o.
Any
person
who
understands even the most

verses
basic
amount of Arabic cannot help
Inn notice the sheer
power ami eloquence of these very
them-
selves!
Vjaoz al-Ou'raan
271
And
poetry,
for I will
indeed,
it
I
was not the same 'Utbah.

have never heard before.
He said, "O people!

I
have heard
speech
is it
the like of
which
is it
swear by Allaah,
listen to
it is
not magic, nor

this
nor
sorcery.
O gathering of
I
Quraysh,
me. Leave
man
alone,
swear by Allaah, the speech that

soon be news (among the other
have heard from him (meaning the Qur'aan)
tribes)...,"""''
meaning
that the
Qur'aan
will be the
cause of some great event
among
the Arabs.
of the
Another Companion, Unays al-Ghifaaree, was also one

clearly
many people who
Unays was one of the famous poets of Arabia. He once went to Makkah to do some trading, and happened to come across the Prophet (3|). and listened to him recite the Qur'aan. So attracted was he to this recitation, that he was delayed from returning to his caravan. When he finally arrived, he was asked
saw the beauty
of the Qur'aan.
the reason for his delay.
He responded, "I have met a person in Makkah who claims to

people claim that he
is
be sent by Allaah.
I
The
I
a poet, or a sorcerer, or a magician. Yet,
have heard the words of sorcerers, and these words

a sorcerer.
by
And
also
a
is
cannot be uttered by
Yet another story
in no way resemble those uttered compared his words to the verses of a poet, but such words poet. By Allaah, he is the truthful, and they are the liars!""'
that of Jubayr ibn
Mut'im. Jubayr once heard the Prophet (3g)

Soorah at-Toor
in
in
recite Soorah at-Toor in the Maghrib prayer, and he was not a
narrates, "I heard the Prophet
(^)
recite
Muslim at that time. He the Maghrib prayer, and it

1
was the
story
first
time Islaam entered and settled

it
my
heart." In another narration, he
said, "...and
was
as if my heart
is
was about
this
to fly
(because of its beauty)!'"""
And
the
of 'Ulnar's conversion
beautiful
well-known. After listening to Soorah Taa Haa, he

is
said,
"How
iWi) to
and eloquent
speech!" and immediately went to the Prophet
announce
his conversion.
is
In fact, so obvious
to imitate Liar',
it
the eloquence of the Qur'aan. that even those

failed. After
who
have
tried
have miserably
the Prophet's
()
death,
who had
claimed
to
be
a prophet, started to rebel against the
Musaylmah 'the Muslim state
under the new caliphate of Aboo Bakr.

ling in the vicinity
The Companion
Amr ibn al-'Aas was travel-
of Musaylamah, and Musaylamah's people found him and brought
him
to
Musaylamah.
'verses',
Amr asked
tion'.
Musaylamah
replied that
Musaylamah whether he had received any 'revelahe had, and started to quote it to Amr. After he had
'Amr could not contain his patience anymore, and burst out, "You know as well as I do that you arc among the liars!" With that, 'Amr left Musaylamah's camp, and returned to Madeenah. In another incident, two messengers of Musaylamah came to Aboo Bakr, and recited to him some of Musaylamah's
quoted three
'revelations'.
Aboo Bakr
is
replied,
to
"Subkaan AllaahW
Woe
to you!
This speech
is
not
divine!
How
he managing
mislead you (with
it)?!
562
Itr,
p. 142.
563 Narrated by Muslim. 564 Narrated by al-l!ukhaarcc. 565

Itr, p.
two
frogs!
151. Among the 'revelations' of Musaylamah are the lollowing 'verses': "The frog! Daughter of We protect what you protect! Your top part is in water, and your bottom part in mud. Neither do
spoil the waier!
you stop the one seeking a drink, nor do you

the other hnlli but die
To
us belongs half the earth,

is
and
to
Quraysh
the
Quraysh are
a rebellious
people." There
not
much
to
comment concerning
cl. Itr.
'eloquence' of these verses; lor other examples ol Musaylamah's lilerary 'genius',
pps. 150-151.
272
An
The eloquence and

by non-Muslim Arabs.
beauty of the Qur'aan
is
so great that
it is
considered to be the
ultimate authority and reference
work
for
Arabic rhetoric, grammar and syntax, even
To conclude,
A.H.).
it is
appropriate to quote the famous scholar Ibn al-Atheer (d. 606
who
said: "II
we
begin to investigate into the wisdom and secrets of the elo-
quence
ol the
noble Qur'aan,
we
sail
into a
deep ocean
that has
no escape from
it!"
B.
The
all
Predictions of the Qur'aan

predictions of the events to
The Qur'aan
cluded
in this
contains
many
category are
the descriptions of the

true.
come in the future. InDay ol Judgement, and Heaven
and Hell. However, when these events come
dbyZ&'ifS2 \fJ$-j>{k*i
.,.no
good
will
it
do
to a
person to believe then,
il
he
hail not believed bc-
fore...|6:158|
Without
doubt, though, the greatest prediction of the Qur'aan

other words, the Qur'aan has predicted that
for
all
it
is
concerning
its
own
i'jaaz. In
will
remain unrivalled
and unimitated
of eternity.
Say:
II
all
of mankind
and//'/;/;
gathered together to produce the like of the

it
Qur'aan. they could not produce
even
il
they helped one another! 17:88]

1
The
(utility ol
trying to imitate the Qur'aan has explicitly been foretold:
And
if
you are
in
doubt as
to
what
it...,
We
have sent down to Our servants,

But
il
then produce a soorah similar to

it
if you are truthful.
you do not do
fuel are
- and of a surety you cannot do
it
- then fear the Fire
whose
men
and stones, prepared Ibn Katheer (d. 774 A.H.),
lor the disbelievers" |2:2?-24|
commenting on
is
this verse, said, ""...and

all
of a surety you
this, in itself, is
cannot do
it...",
meaning
that this
challenge for
of eternity,
and
another miracle, since Allaah has predicted, in very certain and sure terms, without
any doubt or
fear, that
nothing
will
be able
to
match
this
Qur'aan,
for all
it
of eternity.
to this
And this
is
exactly
what has occurred! None have successfully challenged
day
566 567
cl".
Ubaydaat.
p. 200.
p.
224.
Itr.

of ours, anil neither
of the
Quraan
so
I'jaaz
al-Quraan 27 ^
can they do
so, for
how
can they
ilo
when
the
Quraan
is
the
kalaatn
ofADaafc...?" 1 "
has also predicteil the fact that
it
The Quraan
served for
all of
will
remain uncorrupted and
[ire-
eternity:
^jîM\yJ^\Q^^[
"Verily,
it is
We who
have revealed the Qur'aan, ami ol a surety
We
will
guard
it
(from corruption)" 11^:9|
There are
predicted the
sians.
also predictions related to worldly events. For example, the
Qur'aan
the Per-
outcome
of a battle that
would occur between
the
Romans and
Before the advent ofTslaam, the Persians had attacked the Romans, and cona part of Syria,
quered
hijrah
which had been under Roman control.

the
tew years before the
Romans attacked back, ami tried to regain their lost (S^g). territory. The Muslims in Makkah were hoping that the Romans would win, as they were Christians (and thus closer in faith to them), while the disbelievers of Makkah
of the Prophet
were hoping that the Persians would win, since they were fire-worshippers. During
this battle, the Persians
lievers ol
won, and
this
was a cause
of great celebration for the disbe-
Makkah.
At this, Allaah revealed.
-A/if- 1 .itiii-Mcaii.
The Romans have been

Muslims
defeated. In a land nearby,

to
and
they, alter their defeat, "ill

...
soon be victorious. Within three
nine years,""
|
and on
that day. the
will rejoice with the help ol Allaah. ..>
JO:
1-
5j
Exactly seven years after the revelation of these verses, the

sians again,
Romans
attacked the Per-
and
this
time they were victorious, and managed
to regain their territory.
This
battle occurred
on the same day

victory of the
tell ol
as the Battle of Badr,
when
the
Muslims were
themselves 'rejoicing' because of their victory over the Quravsh. Fhus, this verse predicted
two events: the
Romans, and the
victory of the Muslims."""
Other predictions also

conquest
of
the victory in the Battle ol Badr (54:45). the eventual

ol
Makkah
(4X:27).
and the establishment
Islaam as the riding authority
in the land (24:55).
Even though
there are not a large
number of predictions of this

i'jaaz.
nature in the Qur'aan, they are nonetheless an integral aspect of the concept ol
568 Ibn Kathcer.v.

%'>
t.
p. 64.
The
Iir.
Arabic
is
bid}' s'meen,
meaning
few years.
The
weird
biili'
implies any
number greater than two
and
less
than ten.
p. $01.
S7U
274
An
Quraan
C.
The
Stories in the Qur'aan

prophets and nations of old.
The Qur'aan mentions the stories of many

had no recourse
forty years,
to
The Prophet
for
such information.
He
had
lived
amongst the Quraysh

priest or to
and during
this
time had never studied under any
monk, nor had

inform his
he read any
history. Yet, despite his illiteracy, all
of a sudden, he started
the creation of the
people of the histories of the previous nations

the Earth, to the building of the the flood of
from
Heavens and
of
Ka'bah by Ibraaheem, from the creation
Aadam
to
Nooh, from
the splitting of the Nile by
Moosaa
to the virgin birth of

(i^g)
'Eesaa, from the camel of Saalih to the
whale
of Yoonus...
from where did he
obtain
all
of this knowledge?
Say: If
Allaah hail willed,

I
would not have
recited (the
I
Qur'aan)
to you. a
nor would
Ic
have
made
it
known
to you. Verily,
I
lived
amongst you
1
liletime before this (revelation started).
lave you no sense:!-
10: ld|
In other words, the fact that the Prophet
(^) had
spent forty years ol his
life
amongst
the people of Makkah, during which time he (^g) was not known tor any literary activity, was a very powerful factor that proved that his revelation was not from himself,
but from Allaah.
The Qur'aan mentions the

($0 prophethood:
stories of the
people
of old as a sign of the Prophet's
This
is
part of the
news of the unseen, which

Israelites)
We
ol
inspire you with.
You
were not with them (the
when
they cast
lots
with their pens as to
which
ol
them should he charged with the care
Mary, and neither were
you with them when they disputed" |3:44|
And
also,
This
is
the
news
ol the
unseen which
We reveal unto you.
Neither you nor
your people knew them before
this...[l 1:49
I'juaz
al-Quraan 275
Before beginning the story of Ybosuf. Allaah reminds the Prophet ($g),
Wc
relate to
you the best
ol all stories
through
Our
revelations to
you
ol the
Quraan. And before
this (revelation),
you were among those
who knew
nothing of this!> [I2:3|
At the conclusion
ol
the
same
story,
Allaah says,
This
is
pan
ol
the news ol
tin-
unseen that
We reveal
by inspiration to you.
their plans (nor
You were not present with them when they arranged

you present) when they plotted together'- |12:102|
were
Likewise, after mentioning the stories of a
number
of prophets, Allaah says.
Lie jJU^ll^SbLijl ^^j^^M^b",
Muhammad) were not on the western side (of the mountain) We made clear to Moosaa the commandment, nor were you among when those present! Hut We created generations (alter Moosaa). mh\ long were the ages that passed over them! And (neither) were you a dweller amongst the people ol iVladyan. reciting Our verses to them, but We were the ones sending Messengers! And neitherwere you at the side ol (Mount) Toorwhen We called...- |2H:44-4(.|
you (O
And
There are
many
verses of this nature in the Qur'aan.
The Purposes of the Stories
One of
the primary purposes of these stories

to the truth.
is
to
guide the remnants
of
the previ-
ous nations
The
Christians, lor example, are told that 'F.csaa preached

reflect
pure monotheism, and the Jews are told to

religion that the Prophet ($g) brought.
upon
their
own
religion,
and the
They
are
reminded that only Allaah knows
the past.
276 An Introduction
Qur'aan
Or were
As Allaah
says.
you present when death approached )acobr [2:133]
Verily, this
Qur'aan narrates
to the
Children of Israa'ccl most
ol
the (points)
over which they differ [27:76]
Other purposes of these

lievers (by
stories
is
to establish bcliel in the prophets (as this

(jjjJD
is
one
of the fundamentals of faith); to affirm the patience ol the Prophet
anil the be-
mentioning how the prophets
of
old were treated by their peoples); to

of
explain the methodology ol calling to the

call
way
Allaah
(all
the prophets began their

to
by preaching the true worship of Allaah, tawhecd); and
guide the Muslims
to
better morals, since each story of the
Qur'aan contains
much wisdom and guidance to
benefit Irom.
The stories in
Prophet
(i^g),
the Qur'aan. therefore, arc
one
of the signs of the truthfulness of the
and another aspect of the
i'jaaz of
the Qur'aan.
I ).
Thf. Beliefs
and Laws of the Qur'aan

The primary purpose of the
to the Creator,
The Qur'aan was

Qur'aan
to
is
revealed as a guidance tor mankind.
to define the true set of beliefs ('aqecdah)
with regards
and
implement these and the
beliefs in a
system of laws (sharec'ah) that will benefit the creation
in this life
next.
As an
indication of the truthfulness of the Qur'aan, the 'aqecdah
and sharec'ah
is
of
the Qur'aan are perfect. In 'aqecdah, the topic of primary importance
that of the
Creator: His Existence (Tawhecd ar-Ruhoobiyvah), His
Names and Attributes (Tawhecd

Monotheism. Jews, Chrisof
al-Asmaa'
wa as-SJfaat) and His sole

I
Right to be Worshipped (Tawhecd al-Uloohiyyah).

perfect
No other religion even comes close to this concept of

tians,
even
lindus,
all
claim to be monotheistic, but the Trinity

I
the Christians
a
and
the
paganism and idolatry of the
lindus
on.
The
Jews, although perhaps closer
make it obvious that such than many other religions
claim
is
a false
to
monotheism,
attribute to their
god
forget fulness, weariness
and ignorance, amongst other things,
and do not have
a firm set
of spiritual
beliefs.
With regards
from
all
to
all
other beliefs in the Islaamic 'aqecdah, they distinctly stand out
other religions in their purity, and appeal to
human
and
rationale.
For example,
ol
the bcliel in prophets as recipients of divine revelation, nication between
as the
means
commulor the
Cod and man,
also implies a sense ol integrity

is
and honour
prophets. This integrity of the prophets

ascribe,
denied by the Christians and Jews,

of
who
amongst other crimes, the crimes

allegations
murder, incest and drunkenness
to the
prophets ol Allaah
which Islaam vehemently denies.
I'jaciz
al-Qu'raan 277
The sharee 'ah
is
another indication or the i'jaaz of the Qur'aan. The sharee'ah

in
its
is
the
law of Allaah, immutable
broad aspects." In
its
final
form,
it
was revealed
to the
Prophet (^g) over fourteen hundred years ago,

a specific people. Yet, these laws,
in a specific place
totality,
and time, and amongst
when
applied in
prove to be for the better-
ment of the individual and society - irrelevant of the time, place or people. No matter what aspect of the sharee'ah is taken, it is found to be perfect in all regards. The laws
governing personal hygiene, familial
cal dealings
life,
societal roles, financial transactions, politii'jaaz

is
- choose what you wish - the

let
apparent.
For an example,
us examine the laws pertaining to marriage in the Qur'aan.

all
Instead of following the path of the Christian priests in forbidding
relations with
women, the Qur'aan allows -
in fact
even encourages - marriage:
And marry those among you who are

It
single.. .
24:32
prohibits incest:
p^ypJc^p^ypJ^
Forhidden to you are your mothers,
maternal aunts...* |4:23|
your daughters, your
sisters,
vour
adultery:
&tf&itt
And do not approach unlawful
sexual intercourse..."
1
7:32
and even sexual indecency:
And do not approach faahishah (shameful

ness) |6:151
deeds, debauchery and lewd-
At the same time,

time and place:
it
allows for plurality of wives, thus taking into consideration the
biological differences
between
men and women, and
societal
needs that vary from
...
marry
women
of your choice, two, three or
four... |4:3|
Instead of the cruel treatment that the

laid
women
of old were subjected
to,
the Qur'aan
down
the perfect guidelines for husbands:
571
There
is
room
lor
change
in
Islaam, as long as this change docs not go against the Qur'aan,
Sunnah
or ijmaa'.
The
concept a( maslaha mursalah, for example, lakes into consideration

ct.
public- interest
when
enacting, or not enacting, a law.
Kamali. pps. 267-82
278 An Imroikiction
Qur'aan
...and
It
treat
them (your wives) with equity and
kindness..." |4:19|
is
clearly defined the roles
of men and women,
in a
manner that
in
accordance with
the
way
they were created:
Men are the protectors and maintaincrsol women, because AUaah lias made
oiu
ol
diem
to excel the other,
and because they (men) spend
to
support
them (women)...
|4:34|
where girls were buried alive, women had no rights whatsoever, sexual licentiousness prevailed, and prostitution in all its forms was rampant. Yet, these verses provided - and will continue to provide for all ol eternity - a perfect marital and familial set of laws.
verses,
it
These
should be kept
in
mind, were revealed
in a society
The same can be

comparison, there
provided a perfect
is
said for every single
moral issue that the Qur'aan discusses. In

laws that has remained unchanged or
no system
ol
man-made
set ol
rules for the betterment of society. If the constitution of any

will find discrepancies,
country
is
examined, one
absurd laws, and discriminatory

will
and unjust
legislations. In addition,
such constitutions
is
never remain constant,
but instead change with the passage ol time. This

inherent deficiency in these laws. 17'
one of the strongest proofs of the
In conclusion, the 'aqecdah and sharee'ah of Islaam are further proofs for the i'jaaz
of the Qur'aan, since they provide

all ol
lor a perfect
code of beliefs and system of laws
for
humanity.
E.
The
Scientific Fa<
ts
<
if ti ik
Qur'aan
in these
One
cerns
its
of the more popular aspects of the
i'jaaz
of the Qur'aan
times con-
comments on aspects of science that the Prophet (-^) and his people could not have known about. There are a number of books written about this topic, perhaps the most popular being Maurice Bucaille's The Bible, the Our an, and Science?73
572 The American Constitution, lor example, initially equated a black slave u> three-fifths of a whitman. This strange fraction was decided upon id resolve a conflict between those who wanted black people lo equal one while man. anil those who claimed that black people were not to be considered men at all; the
difference ol opinion could only be resolved with this Iraction. In tution prohibited the transportation
this law.
57.3
it
I'll'),
die ISih
Amendment ofthe
lonsti-
and manufacture
ol'alcoholic drinks, yet.

less
due
to public indifference
of
had
to
be repealed in die 21st

is
Amendment
it
than fifteen years
later.
This
book
very useful book in that
details
many
I
verses of a 'scientific' nature.
Sometimes,
however, the author's interpretations are not consistent with the understanding of the verse, such as pps,
167-9. Also,
one of the
last
chapters. 'The Qur'aan, the
ladiths,
ami Modern Science', presents

I
very
distorted view ol luidirlh.

validity ol hadcclh
and shows the author's
unlainiliariiy with the subject.

is
lis
Stance towards the
and the
status of the Prophet (Sg)
also not correct.
oi the
Quraan
I'jaaz
al-Ou man 279
It
should be remembered, however, that the Qur'aan
is
not meant to be a book

is
primarily devoted to a discussion of 'science', but rather a book that
meant
for the
guidance of mankind. As such, any references

typically brief
to subjects
of
a scientific
nature are
and not very
descriptive.
5'4
The i'jaaz,
however, appears
to
in the fact that
even
in these limited descriptions, the
Qur'aan conforms exactly
modern
science,
(3|).
and imparts knowledge that was unknown during the lifetime of the Prophet
These descriptions are

earliest oi times,
free
from retroactive ideas that plagued humanity from the

is
such as the concept that the Earth
stationary,
and
all
the other
planets
and
stars rotate
about
it.
There
tion
are
numerous examples
life.
is
of
such verses, such as the description of the formais
of human
The sperm
of man
referred to as a 'mixture
of liquids'
(7(r.2).
since the
cles,
sperm
composed
of various secretions
from the
testicles,
the seminal vesi-
the prostrate
and other glands. From the

is
literally
millions of sperms produced
and ejaculated, only one sperm

small quantity. This
is
actually used in the fertilisation process
a very
referred to in a
which
signifies a small quantity of
and forms the zygote. This occurs
number of verses by the word 'nutfah' (cf. 75:37), mixed fluid. The sperm then joins the female egg, in the mother's womb, a 'safe lodging" (23:13).
is
The embryo, during

These three
its
development,
surrounded by three
its
layers: the
abdomi-
nal wall, the uterine wall,
and the placenta, with
choriono-amniotic membranes.
layers are referred to in the verse,
iib
r-t<rr oît <j jS. _uj> lit.

mothers, from one stage to another,
't <>
He
and
created you in the

all
wombs of your
along three
veils of
darkness surrounded you... 139:61
From
this,
b\â':\ jjlrj
r.'-i-^.
'U-H i,...>." ii 'U& n \ >.n
...Wc
made
the mixed liquid (zygote) into something which clings (the

to the
embryo "clings"
the thing which clings into a

that
it
womb by means ot the umbilical cord), then We made chewed lump of flesh, then We made out of flesh, bones, then We clothed the bones with flesh, and then We brought
new
creature. Se Blessed be Allaah. the best of creators.. [23: 14|
forth as a
574 Although
is
this
is
not always the case
-an exception
being the evolution of the
human embryo, which
described in vivid detail in the Qur'aan.
280 An Introduction
to the
Sciences ol the
Quraan
During
narrow and
the delivery process, the passage of die baby from the mother's
is
womb
to
the outside world occurs through the birth canal. Typically, this canal
tight.
extremely
However, shortly before the

of
birth, certain
changes occur, including
the release of certain hormones, the contractions of the uterus, and the breakage of
the 'bag of water' surrounding the baby,
loose.
all
which contribute
to
making the canal
This
is
referred to in 80:20,
"Then
We made
the passage (through the birth
canal) easy."
Perhaps the best way

of the
to appreciate the
it
beauty
of the
above verses
is
to see pictures
human embryo as
first
goes through the various stages of development.

of flesh'
is
The
ol
refer-
ence to a "...chewed lump bryo after the

(he head
is
strikingly similar to the

at this stage,
is
appearance
the
em-
month. The embryo,
partly out of proportion, for

is
disproportionately larger than the body. This
mentioned
in
the verse,
AYe
created you from dust, then from
sperm drop, then from

and
a clinging
entity,
then into a
lump of flesh
(partly) in proportion
(partly) out of
proportion" |22:5|
The
vivid yet simple descriptions given in these verses
were unknown
Qur'aan
to the peo1
ple of the Prophet's ($g) time, demonstrating the i'jaaz of the
in science.
"
Other
ol
(
facts that are
given in the Qur'aan include the description of the formation

of orbits for the planets (21:33
milk 16:66), the notion
and 36:40), and the descrip-
tion of the water cycle (15:22, 35:9
and more). Every verse that discusses nature and
the creation
falls
into this category. In
many verses, Allaah Himself commands manas an indication of
kind
to
ponder over the Creation, and mentions these
His
Exist-
ence and Power.
424
Verily, in the
Creation of the Heavens Mini Earth, and in the alteration of

day, there are signs lor
die night
and
men
ol
understanding. Those
their sides,
who
remember Allaah
standing, sitting and lying
down on
and con-
template the creation ol the Heavens and Earth. .. |3:190-191
575
Perhaps the mosi detailed study of the verses pertaining
10 ihi-
development of die embryo
is
ihe
book: The Developing

Qiblah. |eddah,
Human by
Most
Keith Moore. Willi Islamic Additions by
Abdul-Ma jeed A/zindani
(I
)ar al-
l'J8.?).
ot the
above material was taken from
this reference.
I'jaaz al-Qu'raan
28
One
creation
final
note on the concept ol science as an i'jaaz
ol
the Qur'aan: there can never
be a real contradiction between the Qur'aan and the

(i.e.,
actual science).
The Qur'aan
is
the
Laws of Allaah concerning the Book of Allaah, and since it is from
Allaah,
<Vjv
H
in it |2:1
"there
is
no doubt
Likewise, the laws that govern the creation are also Irom Allaah.
'science',
What
is
studied as
on the other hand,

it
is
the attempt by
man
to
understand the creation and
laws of Allaah. Therefore,

this
fiat,
is
is
possible for a scientific assumption to be incorrect,

scientific 'facts' as the
and
clearly
demonstrated by such historically
Earth being
in so
or the orbiting of the
Sun around
the Earth.
These concepts were believed
strongly by the 'scientists' of their time that,
on occasion, those who opposed them

discovered the inaccuracy of these
were harassed and even

concepts.
killed. Yet, later scientists
Therefore,
when
there
is
a conflict
between the meaning
ol a clear, explicit verse a
(meaning
qat'ec ad-dalaalah) of the
Qur'aan and 'modern' science,
Muslim must
'fact'.
take the verse of the Qur'aan - without hesitation - over any scientific
tion of such a verse, or even the apparent
A rejecis,
meaning
of
such a verse, would be tantaof
mount
for the
to a rejection ol Allaah's
knowledge. Eor example, the theory
evolution
upon by the majority of non-Muslim scholars. Whether there is strong proof to back up this theory or not is irrelevant - the Qur'aan is clear that Allaah created Aadam from His own Hands, and
most
part, agreed
<lrom
him
He created
|4:1
his mate,
and from these two
le
spread forth
many
men and women*

Therefore
a
Muslim can never believe in the theory that men are descendants of apes, no matter what 'proof might seem to exist."'' Neither is it allowed, as some Muslim rationalists have done, to try to interpret clear Qur'aanic texts to suit modern
theories.
Following the above example,
to try to interpret the story of the
Creation of
Aadam and Eve as actually having been man species is almost as blasphemous as
It is
the creation of
some Neanderthal nco-hufirst
rejecting the verse in the
place!
a verse
possible, however, for there to be
an apparent
conflict
between
and a
scientific fact,
when no such
is
conflict exists.
This occurs when some scholars take one
of the possible linguistic meanings of a verse, such that this

the verse, but
meaning conforms with

it
not the only meaning that
may be derived from
(basically, the verse
576 This, despite the
fact that
the theory
ofevolution
is
in itself full
of tlavvs and not without
its
problems.
"
282
An
is
dhannee ad-dalaalah ) For example, some scholars have understood certain verses
(e.g.,
of the Qur'aan
"And
Earth
it is
He who
flat,
is
has spread out the Earth"
(1.5:3),
and
(15:19))
'to
to indicate that the
is
since the phrase 'n/cidd' occurs,
which means
is flat,
spread out'. However, this verse
not explicit in stating that the Earth
and
to
conclude
this
from the above verses requires a degree of interpretation. Since there

Earth
is
exists clear proof that the
not
flat,
this interpretation
must be
rejected.
The
meaning
place for Also,
o! the verse, therefore, is that
Allaah has created

is flat.
this
Earth as
a very vast
mankind, and not that the Earth

it
is
essential that scientific facts are not read in
where they do not

'modernistic'
exist.
Unfortunately, this has

lims
ot
become an
all
loo
common
trend
among
Musbook
who have specialised

578
in science, but arc not very familiar with the interpretation

a
the Qur'aan.
of science,
nor
Once again, the Qur'aan "...is a book of guidance... and not , " mine of cryptic notes on scientific facts.
For example,
travel
many
people interpret the following verse as a prediction of space-
by man:
r^k&fji.
Assembly
ol
Men
;ind///;ws!
II
you have power
to pass
through the zones
ol
the
Heavens
and Earth - then pass! But you will never he able to pass
authority (from Allaah)
f
them except with
55:33]
at-
However,
a look at the next verse,
and the authentic tafseen of Ibn Katheer and on the Day
Tabaree, will show that this verse

ol
is in reference to the /in n.< listening to the
whispers
of
the angels in the
Heaven
(or to the Resurrection ol the creation
Judgement), and not
to inter-galactic travel!
is
In conclusion, although the scientific aspect of the Qur'aan

its i'jaaz, it
one of the aspects of

to be
must be put
in
its
proper place, and a proper methodology needs

It
followed in order to extract examples of such verses.
does more
harm than good
when
certain verses in the Qur'aan are 'bent over backwards," so as to say, to seek to
facts.
prove that they contain certain implied scientific
One
only needs to read works
578 Such people

thai science talks
til
feel that, in
order to prose the veracity
ol
the Qur'aan. they must prove that everything

I
about must have already been discussed in the Qur'aan.
lowcvcr. the miraculous nature
the Qur'aan Joes not need such whimsical verification, as this chapter shows.
I
579 Yon
)enller. p. 1^7. In other
words, there are not scientific allusions buried under every third verse
in
the Qur'aan. waiting to be unearthed by
some over-zealous, highly-imaginative Muslim

in
Vjaaz al-Ou'raaii 283
which
this
methodology was followed to sec how ludicrous the conclusions
arc.
(For example,
ernist'
Muhammad Rasheed Ridaa (d.
1935),
one of the founders of the 'Mod-
movement, claimed
that the '/inns' that the
Qur'aan was referring to actually
alluded to the discovery of disease-carrying microbes!)

explicit
When
such
facts are clear
and
from the verse, they should he mentioned (such as the examples quoted above),
they go against the intent and
but
when
meaning
ol the verse,
they should be aban-
doned.^"
F.
The Effect the Qur'aan has on

is
it.
its
is
Listeners
the effect that the Qur'aan
An
to the
aspect oi'i'jaaz that
not discussed in most works

51
has on those
who
Is
listen to
it
"
No
person can remain unaffected after he has listened
Qur'aan.
possible for a person to see a miracle as clear as the Qur'aan and

it?
remain indifferent of
The effect
that the
Qur'aan had on Jubayr ibn Mut'im, 'Umar
ibn al-Khattaab and al-Waleed ibn al-Mughecrah has already been discussed above.
The Qur'aan
itself
discusses the effect that
it
has on
its
listeners in
many
says:
verses.
For the disbelievers, the Qur'aan can only cause them despair, and increase their arrogance, since they must reject what they
know
to
be
true.
The Qur'aan
And those who
disbelieve say,
'Do not
listen to this
Qur'aan, and babble

(it)*
in
the midst of its (recitation) so that you
may overcome
|41:26)
"And
surely
We
have explained
it
in this
Qur'aan (Our Signs) so that they

in aversion!"
1
may
take heed, hut
only increases
them
17:41
And when you (O Muhammad) make mention ofyour Lord

solely,
in the
Qur'aan
they turn on their backs, fleeing in extreme dislike!- 117:46|
<Woc to every sinful
liar -
who
il
bears the Verses of Allaah (being) recited to
hint, yet persists in pride as
he heard them not. So announce to him a

ol
painful torment!
And when
he learns something of Our Verses, he makes
them
jest!..
|45:7-9|
580 This topic

58
Vjaaz
is
also discussed in greater detail in

to
Chapter
it
15,
under
'Scientific Tafseer.
This
is
is
more applicable
those
who listen
to
and understand
in
Arabic, as most, if not
all,
of this
lost in translation.
284 An Introduction
to the Sciences
ofthe
Quraan
As
for the believers,
tijjJLjS--zj>j\^jl~t j ij \j~* U<^yjl

-
>."">'/'
there
\'>z'C- 1
\ '\'
/Vm-1'rV ww t-Î
i
And whenever
comes down
a soorah.
some
ol (the hypocrites) say.
'Which ofyou has had

believe,
it
his Faith {'eemaan) increased liy it? 'As for those
who
has increased their faith, and they rejoice!" [9:124|
And when they
listen to
what has been sent down
to the
Messenger, you
thai they
see their eyes overflowing with tears because
ofthe truth
have
the
recognised.
They
say.
'Our Lord!
We
believe, so write us
down among
witnesses'" |5:83|
At the same time,
it
also increases their fear
of Allaali,
The believers are those who.

their hearts,
18:2]
when Allaah
is
mentioned,
it
feel a
tremor
in
and when
lis
verses are recited to them,
increases their taith
> i
If *
\>
%1313\
"Allaah has sent
down
it
the best of statements, a Book,
its
part resembling
each other
their
in
goodness and truth, oft-repeated. The skins of those
who
fear
Lord shiver from
(when they
recite
it
or hear
it).
Then
their skin
and
their heart soften to the
remembrance ofAllaah
|39:23]
And how
could
it
not have this effect, fordoes not Allaah say.

Mail
seen
it
of the Qur'aan
1'jaaz
al-Qu'raan 285
We
sent
down
this
Qur'aan on
mountain, you would surely have

ot the lear ol Allaah!
bumbling
itsell
and crumhle out

to
Such are the

|
parables
which We put forward
mankind
that they
may
relied. > |59:2I
G.
The Lack of Contradictions
in
the Qur'aan
is
One of the aspects of i'jaaz that the Qur'aan alludes to dictions in it. The Qur'aan challenges,
that
it
contains no contra-
<
Do they
not
ponder over the Qur'aan? Had

surely found in
it
it
been from other than Allaah.
they
would have
many
contradictions!" |4:82|
in
The
fact that there are
no contradictions
of
the Qur'aan, despite
it
having been
revealed over a period of twenty-three years, in different circumstances, catering to

different problems,
is
a clear indication
its
divine origin. In addition, the lack of

its
contradictions in
its
'aqcedah anil sharcc 'ah are further proofs for
origin.
H. The Eask
There
look
at
is
by
which the Qur'aan

Muslim on the
is
Memorised
not a single practising

ol the
face ot this Earth except that he has
memorised some portion

portion of their
Qur'aan, verbatim. In comparison, one need only
other religions and sec the
number ot
its
adherents
is
who
have memorised any
Holy
Scriptures. In
no other religion
such great emphasis placed on

religion has adherents
memorising
its
who
have memorised,
Holy Scriptures than in Islaam; and no other in totality, its Holy Scripture.
Every Muslim knows by experience the case with which the Qur'aan
rised. In contrast,
is
memois
an attempt
to
memorise a passage out of another work or play

to
an
artluous task. "I'he
meanings of such passages may be put

difficult to
get, the
memory, but
becomes
the actual
to
words and sentences are extremely
memorise, ami even harder
keep
in
memory. And the longer such passages

rise.
more impossible
it
to
memo-
The memorisation
still
of the Qur'aan, on the other hand, suffers no such obstacles;
although perseverance
sation
is
needed
in
memorising
larger passages, the ease of memori-
remains the same.
In addition, the
memorisers of the entire Qur'aan (huffadh are so

)
common and
numerous
that there
they are present
community of Muslims in the world except that amongst them. Every person in the Muslim community knows ol
is
not a single
memorises (huffadh), and such people are not considered

too
rare or exceptional.
in
It is
not
uncommon
to
meet small children who cannot even communicate

,!<:i
proper sen-
tences, yet
have put the entire Qur'aan to memory.
Also,
it is
possible to
meet people
5S2
This author mentions the case of one of his friends in the College of Qur'aan
at
the University of
Madccnah.
He
had memorised the entire Qur'aan before he
hail
completed
six
years of age!
286
An
who, due to old

is still
age, have forgotten
many tacts and experiences ol

if etched
life,
hut the Qur'aan
preserved in their memories, as
out on stone! Such

recites the
person might not

it is
even remember the events of yesterday, yet

reciting directly
when he
Qur'aan.
as
it
he
is
from the mus-haf.

the Qur'aan can be
The
tact that
blessings ol this iimmu/i, for
memorised is one ol the specialities and exclusive no other nation was given the blessing ot being able to
al-
memorise
to his
its
Holy
Scripture. Ibn al-Jawzee (d. 597 A.H.) wrote in the introduction

'alaa
book al-Huth
Hifdh
'Um (The Encouragement
ol
Memorising Knowl-
edge),
"All praise
is
due
to Allaah,
who
has favoured us. by His grace, above
all
other nations
All. i, ih
mil blessed us with the memorisation ol the Qur'aan. ..For the fact that
it
has
made our u m in ah unique by

ledge,
can memorise the

reail their Scrip-
Quraan, and know

tures
those
who were before us used to
from parchments
it...
(i.e..
without memory), and were not capable of

to
memorising
So how can we thank the One who has blessed us
such a
degree that a seventy-year old

entile
man from amongst

1
us can easily recite the
Qur'aan from memory?'"
v. Intrinsic vs.
Extrinsic
The
i'jaaz of the
Quraan
is
a tact that
no Muslim can
is it
or has denied. However,
is
the i'jaaz of the Qur'aan inherent in the Qur'aan, or
external to the Qur'aan?

first
Aboo Ishaaq an-Nadhaam

the Qur'aan
(d. 224),
of the Mu'tazilah, was the

,M
it.
to claim that
was not inherently miraculous, but
rather externally. According to anIn other words, ac-
Nadhaam. Allaah would
prevent any person from imitating
cording to him. the Qur'aan was capable of being imitated, but
if any
person tried do
to so, Allaah would prevent him and lake away his capabilities and powers. This is called 'saifa/i'.nr 'aversion', since Allaah would avert any such attempts. An-Nadhaam was influenced by Hindu philosophy, lor the Hindus believed that the Vedas could be
produced by mankind, since

produce
it,
it
was not miraculous
in
itself,
but
it
any attempted
to
Brahma would
later
destroy such attempts.^85
An-Nadhaam was
(d.
followed in this opinion by
Aboo Ishaaq
al-Isfaraa'eencc
418 A.H.) of xhcAhl as-Sitnmih, al-Murtadhaa of the Shee'ah, and other scholars.
i'jaaz,
The
according to these scholars, was not internal to the Qur'aan, but rather
external through the
Power of Allaah.
This opinion
is
the incorrect one. As-Suyootec said.

is
This opinion
rejected,
because of the verse
in the
Qur'aan:
$$S& aL0> 3&&$j Jîjc2;y i

^Hi Ibn al-Jawzee,
584
Itr. [.
p.
1.
165.
I
585 al-Awajee.p.
no.
The Miraculous Natun- of the Qur'aan
I'jaaz al-Qu'raan
287
Say: II all ol
Qur'aan. they could not produce
mankind And jinn gathered together to produce the like ol the -even it they helped one another!" I7:8S|
it
|
This verse mentions

spite the
their incapability to (reproduce the
Quraan), deII
lad that they
still
possess their faculties and powers.
(fixi'jaaz "I
the Qhir'aan) were in the elimination ol their power, there

efit in
would he no benas
il
their 'gathering together', for
it
would he
the
same
dead corpses
to 'gather to-
were gathered together. Since the Qur'aan challenges them

gether', this clearly
shows
that the
Qur'aan
itself is the
source o(i'jaaz...
ol the (utility of their
In other words, the

ering together
is
tact that
Allaah
still
is
informing them
gath-
a proof thai they
possess the
power and
is
capabilities that they
normally do.
If they did
not possess their usual faculties, there would be no point to
the challenge of 'gathering together".

their
The
miracle
not that Allaah will eliminate
power
to imitate the Qur'aan, but rather that the
Qur'aan
itself is inimitable.
If the
opinion ot'sarfah were correct, this would imply that the
i'jaaz
is
not in the has no
Qur'aan, hut rather with Allaah, which would
mean
that the
Qur'aan by
is
itself
unique qualities
of
to
it.
This view cannot be accepted, since the Qur'aan

different from the
the Speech
Allaah,
and His Speech must be
Speech
ol the creation. Also, a
number ot different aspects of i'jaaz were discussed which show thai the i'jaaz of the Qur'aan is internal
quence, laws and
beliefs, predictions,
in the previous section, all to the

il
of
Qur'aan
its
itself
The
elo-
and the
effect that
has on
listeners are all
internal to the Qur'aan.
The
correct view, therefore,
and the view of the majority of scholars,

try to imitate
is
that the
Qur'aan inherently has
this quality ot i'jaaz.
without the need for Divine intervention

it.
to avert the plans ot those
who
vi.
The Quantity
What
is
for I'jaaz
the
is
words, what
minimum portion ol the Qur'aan that qualifies as i'jaaz': In other the minimum portion of the Qur'aan that is capable of proving its
this matter: a a
miraculous nature?
There arc three major opinions on

1)
The ijaaz
soorah by
ol the
itself
is
dependent on the whole Quraan. In other words, does not have i'jaaz - only the Qur'aan taken in its entirety is
is
Quraan
miracle. This
2)
the opinion of some ot the Mu'tazlilah.
The
i'jaaz of the
Qur'aan
is
present in any soorah in
its
entirety,
whether
it is
short soorah or a long one.
By analogy, any group

/
ol verses
equivalent to a small
soorah also qualifies as having
'/aaz.
In other wortls, a few verses are sufficient to

is
prove the miraculous nature

verses long, those
ol
the Qur'aan. Since the smallest soorah
three-
who
hold
this
opinion
state that three small verses (or their
equivalent) are sufficient to qualify as
i'jaaz.
586 as-Suyooiee,
v.
2. p.
151.1 have paraphrased from the Arabic.
288
An
3)
The i'jaaz of the Qur'aan

a
is
present throughout the Qur'aan. without there being

of the
minimum
whole
quantity.
it
Even the smallest portion

a a
Qur'aan
is
a miracle by
itself,
as long as
verse).
forms
comprehensible phrase or sentence (but not necessarily

phrase or a sentence can be recognised as the "Qur'aan",
is
As long as
it
and can be called such,
considered to be an example ol
in the
i'jaaz.
There
is
proof for
all
of these opinions
it
Qur'aan,
for
Allaah challenges
to
bring forth a whole "Qur'aan" similar to
(17:88), or one soorah (10:38), or even
some
speech equivalent to
it
(52:34).
The
scholars
first
opinion was held by some of the Mit'lazilah, the second by most of the
al-Qur'aan, and the third by
last
oVuloom

is
(d.
724 A.H.), and others." Perhaps the
opinion
the strongest one.
After quoting these various opinions, Qattaan. in his Mabaahilh. concludes.
And we do not think that quantity, lor we find [i'jaaz)

it
the i'jaaz
in the
is
limited to a certain
ol the letters "I
it
minimum
Quraan.
having
sounds
the
and
in the
occurrence ol
is
its
words, as
we also find
and
this
in
its
verses
and soorahs.
it
The Qur'aan
i'jaaz
the Speech ol Allaah,

""
is
sufficient (lor
throughout).
is
Qattaan's remark
convincing, but perhaps a qualification might be added:
Any
elo-
portion of the Qur'aan gives
some
aspect or aspects of i'jaaz, whether
it
be
in
its
quence, or
in
its
laws, or a combination of other aspects.
However,
a portion of the
Qur'aan
tlocs not necessarily give
every single aspect of

in
its totality.
i'jaaz;
only the whole Qur'aan
can be taken as an indication of i'jaaz
In other words, a portion of the

is
Qur'aan
is
miraculous
every aspect,
some aspects, but only the whole Qur'aan and Allaah knows best.""
in
miraculous
in
S87 al-Awajec, SSX Qattaan. 589

1 1.
p. 399.
p.
264
2. p. 105,
aZ-Zarkashcc, K
where he uses a similar argument

is
lor
another aspect
ol i'jaaz.
Also see
tli.n
.i
al-Awajcc's conclusion, p. 11?. which
very similar to this one. This does not mean, ol course,
portion ol the Qur'aan can be imitated, hut only that a portion ol the Qur'aan does not substantiate every
aspect o( i'jaaz - only the whole Qur'aan can be claimed to
do
so.
CHAPTER
15
The Interpretation of the

Qur'aan - Tafseer
The topic oftafseer is the most important topic ot'ii/oom al-Our'aan, since in many
ways
it
is
the primary goal of 'uloom
al-Ourazn first
to
understand and implement the

of the
Qur'aan properly. This has also been the

written on,
topic of'n/oom al-Our'aan to have been
and without
doubt the one
in
which most
works
in this Held
have
been written about.
I.
The
Definition of Tafseer and Ta'weel

'tafseer
The word
elucidate, to interpret.'
comes from 'fassam\ which means, 'to explain, to expound, to The word tafseer is the verbal noun ot'fassara', and means 'the
explanation or interpretation of something."
According to another opinion,

means,
'to
,'"
the
word tafseer is a
transposition ivoms-fr,
which
expose, to uncover.' Thus, a

act
woman who
is
uncovers her face
is
called a
'saafirah\
and the
of uncovering her face
called 'sufoor.' Therefore, according to
this definition, 'tafseer
crets of
ol
would mean uncovering the meanings and exposing the sethe Qur'aan. However, the stronger opinion is the first one. even though both
meanings are
correct.
is
these
In Islaamic sciences, tafseer
defined to be:
its
The
science by
5 '"
which the Qur'aan
is
understood,
its
meanings explained, and

that
is
rulings derived.
this subject
is
Another
then,
is
common word
if
is
heard in
tafseer
the
word
'ta'weel'.
What,
the difference,
'ta'weel'
any,
between
and ta'weel?
'to
The word
tions arc. here.
from a-w-l, which means

of a
return, to revert."
its
which implies
are repeated
going back to the original meaning
word
to see
what
meanings and connotaand
The meanings
of the word
'ta'weel'
were given
earlier,
The word
1)
'ta'weel'
has three meanings:

in light
To understand
connotation
is
word
of one of its connotations, despite the
fact that this
not the primary intent of the word.
590 az-Zarkashee,
"591
v.
2. p. 147.
as-Suyootcc.
v.
2, p.
223.
290 An Introduction
to the Sciences
of"
the Qur'aan
2)
3)
To explain
word or phrase.
of an event.
The
With
actuality
these two definitions in mind, there are five

tafseer
main opinions
as to the differ-
ence between
1)
and
ta'wcel, as follows:""
They
as his
are equivalent in meaning.
This was the opinion of at-Taharee
(d.
310A.H.),
commentary
is is
of the
Quraan
uses these two terms interchangeably.
2)
Tafseer
used used
in
in
explaining a word which carries only one meaning, whereas

of the
ta'weel
choosing one
connotations
of a
word
that possesses
many
connotations.
3)
According
reasoning
to
al-Maatureedec
is
(d.
333 A.H.), when the interpretation
is
based on
certain knowledge, this

(ijtihaad),
it
called tafseer,
whereas when
it
is
based on personal
is
known
as ta'weel.
4)
Aboo
literal
Taalib at-Tha'labce held the view that tafseer was the explanation of the
meaning
of the verse,
whereas ta'wcel was the actual intent behind the
verse.
For example, the
tafseer of the verse,
Vcrily,
is
your Lord
is
ever-Watchful
|8V:14|
is
that Allaah
to
is
aware
of all that
man
docs, but the ta'weel
that the verse
is
warning
5)
man
not to lapse into sins or to belittle the

to give the
commandments of Allaah.
in a verse,
Tafseer
is
meant
ta'weel gives the
meanings of the individual words meaning of the verse as a whole. amongst these
five,
whereas
There
is
no one
correct opinion
since various authors use these
two words
in all of these
meanings. However, the most
common
understanding
in
modern usage of the two words is the second one, namely that tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas ta'wcel
is
used
when one
ol the possible
connotations
of a verse or
word
is
chosen over the
others due to external factors.
II.
The
Necessity and Importance of Tafseer

arises:
The question
in the
Why
is
there a need tor tafseer: Alter
all,
does not Allaah say
Qur'aan:
Verily this
Qur'aan leads to the path that
is
most
right" [17:9|
and thus everybody can

Qur'aan
a
find the Straight Path through this

in
Book: And
is
not the
complete source of guidance
and of itself,
as
it
says.
592
cl..
as-Suy<)tcc.
v.2.
pps. 221-2,
ar-Roomee, pps.
8-9,
Zacabozo, p.
14.
The
Interpretation of the
Quraan
Tafseer 291
CjuL1*U ZSjiZj -*-jj iS JJbj g* JJ u2

And Wc have
sent
y y
1
---^ VJj^_>
lor everything,
down
the
Hook to you
as
an explanation
1
a guidance, a mercy and glad tidings for Muslims"
6:891?
Indeed,
it is
true that anyone
who approaches
it.
the Qur'aan with a pure heart, seeksays,
ing the guidance of Allaah, will find
As Allaah
This (Qur'aan)
is
a declaration lor
oil evil [3:1
mankind,
38
is
guidance and an admoni-
tion lor those
who ward
But
this in
no way implies and
that a person
who
unaware of the numerous hadceth of

ol the reasons
the Prophet (5^5) in explaining the Qur'aan,

of specific verses,
and
behind the revelation

principles of rhetoric,
all of
of the intricacies ol Arabic

of the
grammar and
ol
and of the various c/ira'aaf, and

the other topics of'uloom
that a person
knowledge
will benefit
the abrogated rulings, and ol

to the
al-Ouraan
from the Qur'aan
same degree
who does know these

may
not.
lacts will.
For example, an Arabic linguist or gramthe phrasing ol a verse that the
marian might be able to see

average person
a certain
wisdom behind
A person specialised
who is
in the topics of 'tt/ooni
al-Ouraan
will
it,
be better able to grasp the intended meanings of a verse, and derive rulings from
contrast to the average layman,
in
not qualified to derive rulings from the Qur'aan.

ol\' tafseer in his
As-Suyootee also discusses the necessity

stating that
will
it
al-Itqaan.^"
He
begins
In-
is
known
fact that
is
Allaah communicates with
man
in a
way
that the
be able to understand. This
the reason that every messenger has been sent in

are three basic reasons
the language ol his people.
However, there
why
tafseer is nec-
essary despite these facts. First of all, Allaah uses the most clear, eloquent and concise
language, and
in
doing so the meaning
is
clear to those
who are
well-grounded
in the
itsell
Arabic language, but not so clear to those
who
arc not. Secondly, the Qur'aan
does not always mention the events or references for which each particular verse was
revealed,
and these must be known
in
order
for the verse to be fully

it
and
totally
under-
stood. Lastly,
that
some words may have multiple meanings, and docs tafseer to explain what is meant by the wordcan be said that the purpose
clarify;
ol tafseer is to
\
is
the job of the person
It
elaborate the principles which the
Qur'aan came to
1)
The
elaboration of a perfect set of beliefs with regards to the Creator, ami the
relationship of the created with the Creator.

2)
3)
The perfection
of personal
set
conduct and good morals.

of laws and code of conduct
to
The
establishment of a
govern individual and
familial relations.
4)
The establishment
of
laws governing societal and political dealings between com-
munities and nations.

593 as-Suyootcc,
v.2.
|>.
223.
594 c Ik.pps. 64-66.
"
292
An
Quraan
5)
The
narrations of the history of the previous nations, so that the pious

act as a
among
and
them may he followed, and the impious to

6)
warning.
in store for the believers,
To give
the
good news of Paradise and the blessings
the evil tidings ol the

7)
punishment
of Hell in store lor the disbelievers.

(#,).
To prove
the truthfulness of the Prophet

ot the
and
this
is
done by explaining the
miraculous nature
Qur'aan
is
(i'jaaz).
Therefore, the job of a mufassir
to explain all
of the above points
to
mankind.
From
the above discussion, the importance of tafsecr should
become apparent.
The science of tafsecr is meant to explain to mankind the Book that has been revealed to them from Allaah. The Qur'aan is like a treasure trappeil in a glass receptacle;
mankind can view and
tafsecr acts like the
benefit from this treasure, but they arc in need of tafsecr, for
it
key that unlocks the treasure, so that mankind can benefit from
to the greatest possible extent. Iyaas ibn
Mu'aawiyah
not
(d.
122 A.H.) said,

is
"The examlike a
ple of a people
of
who recite the Qur'aan and do

a
know its explanation

comes
to
group
mes-
people
who have a
written message from their king that
them during the

is
night,
sage.
and they do not have

reads to
v
lamp. Therefore, they do not know what

like a
in the
The example of one who knows tufseer is

them what
is
person
who comes
to
them with
ibn
like
lamp and
(d.
in the
message."
fubayr
95 A.H.) said, "Whoever
recites the
And the Successor Sa'eed Quraan and does not explain it, is
an ignorant person.
As-Suyootee
said,
is
(The science of tafsecr)

reasons.
ot
the most honourable ot

its
all
sciences lor three
The
lirst
reason
is
with respect to
ol
topic.
It
deals with the Speech

It
Allaah.
which contains every kind
wisdom
anil virtue.
will
Its
contains proanil judge-
nouncements about what has passed, reports of what

ments concerning what happens between he people.
t
happen
wonders never cease.

to lead
The second
the linn
reason
is
with respect to
its
goal.
Its
goal
is
mankind
to
handhold
ol Allaah.
is
and
to the true happiness,
one
that
does not
end. The third reason
with respect to the great need for this science. Every

is
aspect of this religion and this world, in the near or distant future,
ol the sciences ol thtsharce'ah
in
need
and knowledge
ot the religion,
and
this
knowl-
edge can only be obtained through the understanding of the Book of Allaah.
Apart from these reasons, the Qur'aan

it,
itself
commands
its
readers to ponder over
and
to reflect
upon
its
meanings,
for
it
says,
#._4Vi
(This
is)
\j^^^j^yS^}p^\^\i^
sent
Book which We have

over
its
down
to you. full of blessings, so that ot
they
may ponder
verses,
and that men
understanding
may
re-
member.. |38:29
It is
the science of tafsecr which
is
the fruit of 'pondering over
its
verses.'
51'
Both i|Uou-s taken from Zarabozo.

v.
ibid., p. 12.
596 as-Suyooicc,
2, p.
224;
cl.
Zarabozo.
p. 12.
The
in.
Interpretation of the Qur'aan
Tafseer 293
The
History of Tafseer
A.
Ii is
The Time of the Prophet

during the lifetime ot
no surprise
to discover that the science or tafseer started
the Prophet
(^)
himself. In fact,
later,
one of the primary
roles
of the Prophet (5), as shall
be expounded on
was
to interpret the
Qur'aan. Allaah says,
And We have
so that you
and so
sent down to you (O Muhammad (syg)) the Remembrance, may clearly explain to mankind what has been revealed to them, that they may give thought" 1(>:44|
1
The
science or tafseer during the Prophet's

for a
This was so
number
ol (actors. Firstly, the
revelation ol the Qur'aan.
and the
was a relatively easy matter. Companions were witnessing the circumstances during which it was revealed. They
(j||) life
were aware of the reason behind the revelation of a verse (asbaab an-mtzool),
such did not need to search for
Secondly, the Arabic ot the
this
anil as
to.
knowledge
as later interpreters
would have
as the
Companions was the Arabic of the Qur'aan,

Lastly,
Qur'aan
was revealed was
in their dialect.
Therefore the Arabic of the Qur'aan was,
in general,
understood by them without any difficulties.

(%*,)
and most importantly, the Prophet

if
alive,
and the Qur'aan was
still
being revealed, so even
there were any
understanding any verse, they could turn to the Prophet (5^) for an explanation. An example quoted earlier is with regards to the verse,
difficulties in
jLj^xy^JLjj [
Those who believe and do not mix
i;
iiJi
their belief with injustice. ..|6:82|
The Companions
Luqmaan,
asked,
justice (to his soul) r"
"O Messenger of Allaah! Who amongst us does not do inThe Prophet (-yg) replied, "Have you not read the statement of
Verily; shirk,
is
a great injustice?'" |31:13].
v7
'
In other words, the Prophet ($gg)
informed them that the injustice referred

of
to in this
verse
was
shirk,,
or the association
partners with Allaah.
The Companions were

ever the people
ibn Mas'ood,
careful that they understood every single verse in the

(d.
Qur'aan properly. Aboo 'Abd ar-Rahmaan as-Sulamce
75 A.H.) reported that when-
who taught them
the Qur'aan, like
and
others, learnt ten verses of the
'Uthmaan ibn 'Affaan, 'Abdullaah Quraan, they would not proceed

and regulations those verses con-
further until they had understood whatever ideas
>97 Reported by ;il-Bukhaaree.
M An
Introduction u> the Sciences
ol
the
Quraan
Quraan, and studied its ideas and injunctions all together.'"''"' This narration shows that the Companions were eager to understand Qur'aan, so much so that they would not memorise any verses until they hail
Liincd.
to say.
They used
"We
learnt the
already understood what they knew.
The role of the Prophet

be elaborated upon
in
(j^g),
and quantity
of the
Qur'aan
that
he interpreted,
will
the next section.
B. Tin.
Period of the Companions

more systematic
After the death of the Prophet (^), the science of tafseer took on a
Thus it can be considered that the first true mufassirs were actually the Companions. The sources that the Companions used lor tafseer were the Qur'aan, the statements of the Prophet {&,), the principles ol Arabic grammar anil rhetoric, their own personal reasoning (ijtihaad), and pagan and Judaco-Chrisriaa customs
approach.
that
were prevalent
at
the time of the revelation of the Qur'aan. These sources will be

in
discussed in greater detail
the following section.

their
edge of the interpretation
There were many among the Companions who were well known for ol the Qur'aan. As-Suyootec wrote, "There
for their
knowl-
are ten
who
were famous
know
ledge oftafseer among the Companions:
the four Khulafaa
ar-Raashidoon,
Abdullaah ibn Mas'ood, 'Abdullaah ibn 'Abbaas. Ubay ibn Ka'ab.

for the for the
Aboo Moosaa al-Ash'arce and 'Abdullaah ibn Zubayr. As Khulafaa, Alee ibn Abee Taalib has the most narrations amongst them; as
Zayd
ibn Thaahit.
other three, there reports are very rare to find, since they died relatively other words, the tafseer narrations of
earlier..."'
In
Aboo
Bakr,
'Umar and 'Uthmaan

to interpret
are not as
common due
to the
lad that they were not compiled because of their relatively early
deaths. Also, during their lime, there
was no great need
much
of the
Qur'aan, as the Companions were

ever,
many ami
wide-spread. During later times, howto interpret the
such as during the Caliphate of 'Alee, the need

greater than before.
Qur'aan was
much
There wire others besides these ten
knowledge
of tafseer,
such as Anas ibn

that they
Companions who were Maalik. Aboo Hurayrah,

in
well
known
lor their
Jaabir ibn 'Abdillaah
and 'Aa'ishah, except

Suyootee mentioned.
were not
the same category as the ten
whom
as-
The most knowledgeable Companion with

Qur'aan
(g).""'"
is
regards to the interpretation of the
considered to be Ibn 'Abbaas. Abdullaah ibn
'Umar
said,
"Ibn Abbaas
is
the most knowledgeable ofthis ummah concerning the revelation given to
Muhammad
This
is
due
to the fact that the
Prophet (Sg) himself prayed
tor Ibn 'Abbaas.
598
Ibn Taymiyyah, p.
12.
lirsi
599
term thai means "The rightly-guided caliphs'. used id denote the

'Ale<
lour caliphs.
Aboo
li.ikr.
'Umar. "Uthmaan and
600 as-Suyootec,
6(11
i<>
v.
2. p.
v. I.
239.
p.
adh-Dhahabee,
11 (the reference to adh-1 )hahabee,
whenever
it
appears
in this chapter, refers
Dr.
ad-Adh-Dhahabee's
Tafseer tea al-Mufasiroon. miles', otherwise specified).
The
tor
Interpretation ol the Qur'aan
Tcifseer
295
he
in
(gg) said,
"O
Allaah! Give
him
the
knowledge
ot the Book,
and
ol
Wisdom!"
and was
another narration,
"O
to
Allaah! Give
him
the
know
a wife
ledge of the religion, and
interpretation.""""'
He
used
accompany
aunt
the Prophet (S^g) during his youth, as he
his (yg) cousin. Also, his
Maymoonah was
passed away).
of the Prophet (Sg).

his
Ibn 'Abbaas
was held
in great esteem
(gg)
by the Companions, despite
age (he was
'Umar used to let Ibn 'Abbaas enter into the meetings ofthe older Companions, so some of them complained, "Whyis it that you let him enter, even though wc have sons the same age as him (whom you do not allow to enter)?" 'Umar answered, "Since he is amongst the most knowledgeable ol you!" So he called them one day, to prove to them this statement, and he asked them, "What do you think ol the verse,
only thirteen
the Prophet
when
^LJdl
<When the help of Allaah comes, and the Conquest"
1
10:1]?
Some
ol
them did not
reply,
while others said,
Allaah and ask for His forgiveness whenever
"We have been commanded we are helped and aided to
to
thank
victory."
Umar
asked Ibn 'Abbaas, "And do you think the same also,

say."
Ibn Abbaas?"
He
answered, "No!" 'Umar asked, "Then what do you

cation to the Prophet
He
replied,
to
"This
is
an indi-
(^) from Allaah
that his
lire is
about
end. The verse means,

is
"When
the help of Allaah conies, and the Conquest' then this
a sign
of your ap-
proaching death, therefore,
,f#
(
'Umar
ilorily
the Praises ol your Lord,

1
and ask
tor Forgiveness, lor verily
He
is
ever-accepting repentance!*
said, "I don't
10:3]
know any
other
meaning
to this except
what you have
said!"
41
The
ibn
narrations ol Ibn 'Abbaas, along with those ol Abdullaah ibn Mas'ood, Alec
Taalib,
Abee
and Ubay ibn Ka'ab,

to
are the
most numerous narrations from Com-
panions that are
be found
in tafseer literature.
left
Each one
students
ol
them
established centres
of learning during their lifetimes, and

their deaths.
many
among the
Successors after
The Companions
Qur'aan. This
discussed, did the
is
did not leave narrations concerning every single verse in the
because the people ol their time understood
much
of what the Qur'aan
and only where the

give their
possibility for misinterpretation or ignorance existed
Companions
own
interpretation of the relevant verse.
Such
inter-
pretation typically consisted ol explaining a verse in clearer words, or explaining a

particular phrase or word with pre-Islaamic poetry.
is
Another characteristic
ol this time-
the relatively trivial differences in tafseer, as
compared
to later generations.
602
Reported by al-Bukhaaree. Reported by al-Bukhaarcc.
MH
296 An Introduction
Qur'aan
C.
The Period of
if
Succfssors
Companions, the students of the Companions took over the responsibility ofexplaining the Qur'aan. The Successors used the same sources to interpret the Qur'aan that the Companions did, except that they added to the list ol sources the interpretations ol the Companions. The}' understood that an interpretaAlter the generation ol the
tion given by the
Companions
alter
ol
the Prophet
{$,)
could not be compared to an interfor interpreting the

(|j)
pretation ot
any person
them. Therefore, the sources
Qur'aan
that the
during
this
generation were: the Qur'aan, the statements of the Prophet

ol,
Companions had informed them

of the verse,
Christian tradition.
Companions' personal reasoning (ijtilhiad) own personal reasoning (ijlihaad), and Judaeothe Arabic language, their
the
Alter the death ol the Prophet (^,). the
Companions spread out
to different
Mus-
lim cities in order to teach people the religion ol Islaam. Each one taught
cessors,
many Suc-
most
ol
whom
became
scholars in their
own
right in
due lime.
Historically, three
pire:
primary learning centres were established

of these areas
Makkah, Madeenah and Koofah. Each

ledge during the period of the
know
In
ars
in the Muslim embecame leading centres of Successors, including the know ledge oftafieer.
Makkah. where Ibn Abbaas
hail taught, his
primary students became the schol95 A.H.). Mujaahid ibn Jabr

(d. (d.
of this area. In particular, Sa'eed ibn Jubayr
(d.
104 A.H.). 'Ikrimah (d. 104 A.H.),
Taawoos
(d.
106 A.H.). and 'Ataa ibn Rabaah
114 A.H.) became leading authorities
in this field,
and
their
names
are
still
to be
lound
in
many works ol tufseer.

Aboo
al-'Aaliyah (d. 90 A.H.),
(d.
1
In Madeenah, the influence of 'Ubay ibn Ka'ab was the strongest in the arena of
tiifieer,
and
(d.
his students
1
Muhammad
emerged
ibn Ka'ab
al-
Quradee
tufsccr in
18 A.I
I.)
and Zayd ibn Aslam

this period.
s6 A.M.)
as the scholars of
Madeenah during
In Koofah. 'Abdullaah ibn Mas'ood left behind his great legacy to 'Alqamah ibn Qays (d. 61 A.H.). Masrooq (d. 63 A.H.). and al-Aswad ibn \azeed (d. 74 A.H.). Other Successors from Koofah who were famous for their know ledge oftafieer were:
'Aamir ash-Sha'bcc
as-Sadoosec
(d.
1
I
(d.
109 A.H.). al-Hasan al-Basrec
(d.
10 A.H.)
and Qataadah
A.H.)
During (known as
Christians
this period, greater
Israaeeliyaat),
emphasis was placed on Judaeo-Christian tradition and because ol this, many ol these narrations entered into
traditions
Islaamic literature.
Most of the people who narrated these
were lews and
who had embraced
Islaam. such as 'Abdullaah ibn Salaam (he was a
Com1
panion,
d.
43 A.H.). Ka'ab ai-Ahbaar (he embraced Islaam after the death of the
Prophet
($)
and did not see him; he died 32 A.H.),
A.H.), and 'Abdul Maalik ibn Jurayj (d. 150 A.H.).
Wahb ibn Munnabih (d. 10 Much of the Judaeo-Christian

Qur'aan w ere
traditions prevalent in tafseer literature can be traced back to these scholars.
Also during
this time, the dilterences in interpreting the
much greater
is
than during the time
ot the
Companions. Another
characteristic of this period
the
The
Tafseer
297
(-^g). This was due to the powas rampant throughout the Muslim territories at that time. Lastly, the quantity of verses for which narrations exist from the Successors is greater than that for the Companions, since more verses needed explanation than during the time of the Companions.
increase of Forged narrations attributed to the Prophet

litical
and
religious strife that
D.
The Computation
of Tafseer
After the period ol the Successors, the stage of the actual compilation and writing
ol tafseer ol their
began.
The most
important works were by scholars
of luideeth,
who,
as part
narrations and works of luideeth, also had sections on tafseer. Therefore, dur-
ing this stage, the narrations of tafseer were considered a branch at luideeth literature.
Some of the
scholars of this period that

I
were known
1
for their tafseer narrations in(d. 161
clude Yazecd ibn
Iaaroon as-Sulamee
(d.
(d.
17A.H.), Sufyaan al-Thavvri

(d.
A.H.),
198 A.H.), ibn
Wakec' ibn al-Jaraah
197 A.H.),Shu'bah ibn
al-Hajjaaj (d. 160 A.H.),

(d.
Aadam
Abee Iyaas
(d.
220 A.H.), and
Abd
ibn
Humayd
,,H
249 A.H.).
None of their works have
survived intact until the present
day.'
The
luideeth,
next stage in the history of tafseer saw the separation
ol\ tafseer literature
from
during
ited to
this stage
and the emergence of independent works solely on tafseer. Another stride was that every verse was discussed, so that tafseer was not only lim(yg)
those verses for which narrations from the Prophet
and Companions
existed; rather, these tafseers
encompassed
first
all
the verses in the Qur'aan.

to write a
In attempting to
answer who the

is
person
a
comprehensive
tafseer
of
the
ol
Qur'aan was, the researcher

all
faced with
rather significant impediment: a lack
almost
manuscripts written during the

references in later
is
first
century of [he hi/rah. However,
there-
are a
number of
works to such manuscripts, and among the

f
earliest
works referenced
that of Sa'ecd ibn
ubayr
(d.
95 A-H.).'"^ Most
likely, this
work was
from the
(d.
not a complete tafseer of the Qur'aan, but rather
composed
of narrations
previous generations.
An
interesting narration in the Fihrist of Ibn
Nadeem
438
A.H.) reads as follows:""" 'Umar

tions
to
ibn Bukayr.
one of the students of al-Farraa, was with the gover-
nor Hasan ibn Sahl.
He wrote to al-Farraa:
if
'The governor sometimes quesI
mc concerning
(the tafseer ol) a verse in the Qur'aan. but
am
unable
respond to him. Therefore,
you think
il
suitable to compile
this,
I
something
with regards to the Qur'aan. or write a book concerning

this
can return to
book (whenever he asks me)'. al-Farraa said

I
to his students, 'Gather

told
l
together so that
may dictate to you

the Qur'aan)
book on the Quraan'.-.and he
he
muadhin
to recite Soorah al-Faatihah, so that he

(i.e.,
may
interpret
it,
until the
whole book
was
finished.
The
narrator of the story,

like
it,
Aboo
don't
al-'Abbaas, said.
think that
'No one before him every did anything anyone can add lo what he wrote!'
and
604 adh-Dhahabee,v.l,p.
<>05
ibid., v.l. p. 155. ibid., v.l. p. 154.
52.
606
from the Vihria.
298
An
AI-Farraa died in the year 207 A.H., and thus
we can
say that this
is
definitely
one
of the
earliest
works of this
nature."" Ibn
this
Maajah
(d. 27s), ol Sunaii lame, also wrote
a tafseer ol the
Qur'aan, but again
was limited
to narrations
from the previous
generations.
One of the greatest

the Qur'aan by
classics available
is
without a doubt the monumental
tafseer ol
Muhammad ibn Jareerat-Tabarec (d. 310 A. H.). Thh tafseer, although

meaning
ol the verse,
heavily based on narrations, also discusses the grammatical analysis of the verse, the
various qirdaat and their significance on the
and, on occasion,
Ibn Jareer's personal reasoning (ijtihaad) on various aspects ol the verse. In
many
ways, this can be considered to be the

verse.
first
tafseer to
attempt
to
cover every aspect of a

ol
Aboo Bakr ibn Mundhiran-Naisapooree(d. 5dX A.I I.), Ibn Abee Haatim (d.327 A.H.), AbooShaykh ibn Hibbaan (d. 369 A.H.), al-Haakim (d. 405 A.H.) and Aboo Bakr ibn Mardaway h
Other
tafseers
followed quickly; in particular the tafseers
(cl.
410).'
,H
This era also saw the beginning

written, for example, with greater
ol the specialisation in tafseer, with tafseers being

anil inter-
emphasis on the grammatical analysis
pretation ol the Qur'aan. Greater emphasis

(ijtihaad),
tafseers
was
also placed
on personal reasoning
and
tafseers written solely lor the
defence ol sectarian views (such as the
of the Mu'tazilah), and even

during
for the defence ol'one'sjic/h
madh-hab (such
and
as
the tafseers ol the Hanafees, Shaafi'ees

started
this era
and
Maalilêes) appeared.
Another aspect
that
this
was the deletion
ol the isnaad
Irom
tafseer narrations,
led to the
incrcasement or weak and fabricated reports
in tafseer literature.
A Summary
To summarise,
first
it is
possible to divide the history
of" tafseer
into five periods.""''
The
period
is
considered to be the time of the
Companions and
Successors, and cona difference

(-^g)
sisted
mainly ot narrations concerning those verses over which there was

or misunderstanding,
in
ol Opinion
addition to the hadeeth ol the Prophet
deal-
ing with tafseer. Personal reasoning (ijtihaad) Irom the
Companions and Successors
was.
in
general, only resorted to
when
absolutely necessary.
The
During
second period
is
the era of the late Successors, and the generation after them.
this time, hadeeth literature
had begun to be compiled, and
tafseer narrations
ol
therefore
become
($yg)
a part
ol"
hadeeth works. Also during this time, the various hadeeth

different
the Prophet
and narrations from
Companions began
to
be compiled,
whereas
in the first period, these narrations
were typically limited

tafseer
to a specific area.
The
works
third stage
saw the
rise ol
independent
works, based on the hadeeth
ol the
previous generation, and thus tafseer became an independent science
among the
Islaamic sciences. This stage, which can be said to begin in the second hall
607 This work, unlike many Others Irom 608 adh-Dhahabee.

'ill')
i1".
its
era,
is
available in manuscript lorni, ami part ol
it
has been
published by Daar al-Kutub al-Misriyah. 1956.

p. 152.
v. I,
adh-Dhahabee.
pps. 151-56.
The
of the third century, also produced the
first
T&fseer 299
complete Qur'aanic
tafsccrs,
whose comtafscer
mentary was not limited
to only those verses
concerning which narrations existed

primary source of
Irom previous generations. However, during

still
this stage, the
remained narrations Irom the previous generation.

It
was only during the fourth stage where

greater emphasis
bias.
reliance
on narrations decreased, and

tafsecrs
much
was placed on personal reasoning, and
were written
based on sectarian
For example, as-Suyootee narrates concerning the verse,
...Not the path ol those

[1:7]
whom Vm are angry with, nor those who arc astray
that there exist ten different opinions concerning

fact that the
1
who
it
this verse refers to, despite the
Prophet
(i^g)
has clearly explained that
refers to the
Jews and Chris-
tians!
'"'
This period also witnessed the increasement
of forged narrations in tafseer
literature, as the isnaad
disappeared from tafscer works.
The
gence
ol
final period
of the history oftafseer, which has lasted from the fourth century
of the hijrah until today,
saw the culmination
of the science ol tafscer,
and the emer-
various categories of tafscer, such as tafseer based on narrations, on personal
reasoning, topic-wise interpretation, polemical interpretation, and jurisprudential

interpretation (these will be discussed in greater detail below).
to
Other
tajseers
sought
combine
all of
these topics into one work, thus giving a broad, all-encompassing
approach
to interpretation.
iy.
The
By the
Principles of Tafseer
"Principles of Tafseer
is
meant the proper methodology

and characteristics
to the
of a
in interpreting the
Qur'aan, which includes the conditions and characteristics ol a nuifassir (one

interprets the Qur'aan), anil the basis
who
proper tafseer.
is
The science
the
of tafseer is
one which, similar

principles.
other sciences ol Islaam,
based
on well-grounded, systematic
These
principles are derived Irom the Qur'aan.
Sunnah and the statements of the Companions.

As-Suyootee,
in
summarising the principles
ol tafscer, said,"
11
The
should
scholars have said:
Whoever wishes
itself.
to interpret the
Qur'aan, he
lirst
turn to the Qur'aan
This
is
because what has been narin
rated succinctly in
one place might be expounded upon

in
another place,
and what
It
is
summarized
that,
one place might he explained
in another...
he has done
then he turns to thcSunna/l, tor

it.
it is
the explainer ol
the
Quraan, and
is
a clarilicrto
Imaam
as-Shaafi ce said. All thai the Prophet
(SS) said
based on his understanding o! the Qur'aan."
And
Allaah said.
610 as-Suyooicc,
<>l
I
v.
v.
2. p. 190. 2. p.
as-Suyooicc,
22s.
300
An
of"
the Qur'aan
Airily,
We
have revealed to you the Book, in truth, so that you

that
may
judge
between mankind by
which Allaah has shown you

1
|4:105|
And
the Prophet (%%) said. "Indeed.

,L
it,'
'
have been given the Qur'aan. and
something similar to
It"
meaning the
Sitnmih.
he does not find
it
(the lafsecr) in the Siimui/i. he turns to the Statefor they are the
ments of the Companions,
most knowledgeable of it, since
they witnessed the circumstances and situations the Qur'aan

in.
was revealed
and since they were blessed with complete understanding, and true knowl-
edge, and pious actions...
These
principles, anil others, will
now be
discussed
in
greater detail.
Tafseer or
the Qur'aan by
ti ik
Qur'aan
is
The most
Alter
all,
important source
is
of
understanding the Quraan
the
Quraan
itself.
the Qur'aan
an entire Book that has been revealed by Allaah, and there-
tore in order to understand
any one
verse, the entire context of this verse
must be
looked
says,
at.
The meanings
of the
Qur'aan can never contradict each other, as Allaah
)o they not
ponder over the Qur'aan? For indeed, had
it
been from other

it |4:82|
than Allaah. they would surely have found In this verse, the
for
many contradictions in
command
it is
is
given to ponder over the whole Qur'aan, verse by verse,

its
had
it
been from any other than Allaah,
verses
would have contradicted one

itsell in
another. Therefore,
essential to turn to the
Qur'aan
order to interpret any
verse in the Qur'aan.
This principle
tion
is
is
demonstrated
in
many verses
in the
Qur'aan. Sometimes, a ques-
asked, and then answered in the next verses. For example.
O4^^'4}^tej^50^^P5
My the Heavens, and the taariq.
tjiariq is? (It is)
And what
will
make you know what
the
the star of piercing brightness" |H6:1-3|

is
In other cases, the reference to another verse
not obvious. For example, the
ref-
erence to
the
path of those
whom
You have favoured-
|1:7|
612
Reported h\ Ahoo D.uiunnd. at-Tirmidhec and an-Nasaa'ee.
The
is
Tafseer 301
explained in 4:69
as:
And
whoever obeys Allaah and His Messenger, they

ol those
will he in the
comcom-
pany
whom Allaah has shown
favour, of the Prophets,
and the truththese
ful followers,
and the martyrs, and the pious.
And how excellent
panions are!
Therefore, the second verse explains

In
it is
who
"those
whom You
have favoured'
are.
some
places in the Qur'aan, a story
is
mentioned
in brief,
and
in
another place
verse 2:37
elaborated. For example, in the story of the repentance of
Aadam,
states,
Then
Aadam
received from his Lord words,
and
He
relented towards him.it is
In this verse, the "words' that
turn to another verse to
Aadam received are know what Aadam said:
not mentioned, and
essential to
<
They (Aadam and
live) said,
"Our Lord!
We
have wronged ourselves.
II
you do not forgive us and have Mercv on
us.
we
will he ol the lost! |7:2^|
Other verses
direct the reader to
another passage
in the
Qur'aan, or
tell
the reader
that the subject has already

in
been mentioned. For example, Allaah
says,
And unto the Jews.
We
forbade
them such
(foods) that
We
have already
mentioned
to
you
before...* [16:1 18|
In other words, these prohibitions
have already been elaborated upon elsewhere
in
the Qur'aan
(cl.
6:146). In another verse, Allaah states.
fy%2i\i^pcte
Lawtul
to
you
(lor lood) are all the beasts ol cattle, except that

I^:
1
which w
il
have been recited to you.-
After two verses, the beasts that are forbidden are "recited":
Forbidden to von are

[5:3]
.ill
dead animals, and blood, and the
flesh of pigs....
302
An
The Prophet
Qur'aan when
(3gg) also
showed the principle of interpreting

verse,
the Qur'aan by the
lie
was asked concerning the
Those who believe and
ilo nut
mix
their belie! with injustice. ..[6:82]
The Companions
ofLuqmaan,
what the
asked,
"O Messenger
\ eri
I
ol Allaah!
Who
amongst us does not do

In other
injustice (to his soul)?"
The Prophet
(s^g) replied, "I

y. .>///'//
lave you not read the statement
..jj'tjfo *lrffl _ j
is
great injustice?'* (31:13).
words, the Prophet (^) quoted them another verse in the Qur'aan to explain to them
'injustice' referred to in the verse actually
meant - an example
ol tafseer ol
the Qur'aan by the Qur'aan.
Included
in the interpretation
of the Qur'aan with the Qur'aan

ol
is
the
know
ledge
a( asbaab an-nuzool, the knowledge
mansookh
verses, the various qira'aat,
matyee and madanee and the knowledge of the
verses, the naasikh
and
different categories of
muhftam and mutashaabih. the 'inim and the /(baas, the imttlaq and the muqqayad, the mantpoq and the mafhoom, the baqceqee and the majaazee, and other categories which were not discussed). This is because a general ruling ('aam) in one
verses (the
verse might be specified {/(baas) in another verse,

different qira'aat of a verse
and so
forth. In addition, all the
must be considered
to arrive at a
proper understanding
oi
a verse. All the relevant verses
must be taken into account
to
form
complete picture,
as all the verses of the
Qur'aan complement one another. Qur'aan be looked

at in light of
To conclude,
its
it
is
essential that every verse ol the
sister verses;
no interpretation of any verse can contradict another
verse.
2)
Tafseer
isy
ti
m Sunnai
itself,
After the tafseer of the Qur'aan by the Qur'aan

tafseer
the second source otafseer

Stuina/i
is
is
by the Sinina/i.
It
must be mentioned that even though the

it
taken to
be the 'second' source of tafseer,
is
in fact
of equal importance to the Qur'aan. In

in
other words, a person wishing to understand the Qur'aan must turn to the Sitnnah
order to understand
arrive at a proper
In fact,
it
correctly.
The Qur'aan and Sttnmih must be taken together

of a verse.
to
understanding
one of the primary
roles
of the Prophet
($sjg)
was
to explain the
meanings
ol
the Qur'aan to
mankind. Allaah
says,
Anil
We
have sent
down
to
you
to
(()
Muhammad
1
(5g)) the
Remembrance,
so that
you may dear!) explain

that they
mankind what has been

1
revealed to them,
and so
may
give thought"
6:44
613 Reported by al-Bukhaarcc.
The
Therefore, not only was the job
ol
Interpretation
of the Qur'aan
Tafseer 303
the Prophet
(^)
to
convey the
literal text of
the
Qur'aan. he also had to convey
its
explanation as well/' 14
How Mitch of the Our aim

The question
wits
Explained?
arises, then, as to
how much
of the Qur'aan was actually explained

(j^g)
by the Prophet (^g)r In other words, do there exist narrations from the Prophet
concerning the interpretation ol every single verse, and

ous quoted verse
of the
it
not. then
how
is
the previ-
Qur'aan understood?
The
scholars of Islaam were divided into two opinions with regards to this issue.
(d.

explained
all
of the Qur'aan, whereas
728 A.H.) was of the view that the Prophet (j) Jalaal ad-Dccn as-Suyootee (d. 91 A.H.) claimed
1
that the Prophet ($^,) only explained a small portion
of it.
615
In fact, both
of these
opinions are correct once the intent of both sides
is
understood. Those
who claimed
there-
that the Prophet ($,) only explained a small portion of the
Qur'aan meant that
do not
tailed
exist
very
many
verbal narrations from the Prophet (3gg) concerning the de-
explanation of every single verse in the Qur'aan.

to find a
On
the contrary, as-Suyootee
only
managed
few hundred narrations from the Prophet (^,) (including

a
weak
which he (^) explicitly interpreted other hand, what Ibn Taymiyyah meant was that the Prophet (>)
anil fabricated ones) in
verse.'"
On
the
left
us
all
the nec-
essary
knowledge needed
in
order to properly understand the Qur'aan. As 'Aa'ishah

1,
reported, the Prophet's ($g) characicrcmboclied the Qur'aan.'

there might not exist
Therefore, even though
many explicit statements from

it
the Prophet (^g) concerning tafseer,
the Prophet
(=^g)
did leave us with the information and methodology necessary lor

is
understanding the Qur'aan. Therefore,

only
in light of
essential to
understand the Qur'aan not

the
the explicit narrations of the Prophet

of the
(^) on
Quraan, but
also in
light of all
of the hudceth
in light
Prophet
of the
($).
whether they arc concerning
beliefs or
Prophet (^g). since considered to be embodying the laws ol the Qur'aan. be

laws,
and
of the actions
his sayings anil actions
can
This opinion
Abel
is
supported by numerous statements from the Companions. Aboo

(d.
ar-Rahmaan as-Sulamee
told us that they
1^ A.H.). the famous Successor, narrated. "Those
who
taught us the Qur'aan, such as 'Uthmaan ibn 'Affaan, 'Abdullaah ibn Mas'ood,
would not memorise more than ten verses until they had understood what knowledge it contained, anil implemented it. They used to say, 'So we learnt the Qur'aan, (its) knowledge and (its) implementation at the same time.'"'
and others,
It is
apparent, then, that the
ing ol the Qur'aan, and then
Companions made sure that they understood the meanimplemented it. 'Umar narrated, "Amongst the last verses
dl4 al-Albaancc,
Islaamiyah. Egypt,
Muhammad
n.il.l. p.5.
v.
Naasir ad-Dcen, Manzilat as-Sunnah fi al-Islaam (Oar al-IIayah
al-
615 adh-Dhahabce,
1.
p. 14. Actually,
as-Suyotee clarifies
lii.s
point of view later on in his Itqaan,

264.
which agree;
616
cf.
in principle with Ibn Taymiyyah'.s

v.
view
cl.
Itqaan,
v.
2, p.
Itqaan,
2,
pps. 244-264.
617 Reported by al-Iiukhaarec. 618 Ibn Taymiyyah.

p. 12.
>n4
An
Introduction to
tlic
Sciences ol the
Quraan
to
be revealed were the verses pertaining
before explaining
them
to us."
61 "
and the Prophet (g) passed away This narration explicitly shows that the Prophet (-gg)
to interest,
used
to
make
sure that the
Companions understood
the Qur'aan, since the only rea-
son that the verses of interest were not explained in great detail was due to the sudden
(,).
As was mentioned
tion
earlier, there are
only a small percentage of verses for which
explicit narrations exist
from the Prophet (-^).
The
verse concerning the interpretaillus-
of 'wrongdoing* (6:82) as skir% has already been given above. This example
trates the necessity
ions, despite their
knowledge
of the interpretation of the Prophet (^), for even the Companof Arabic, could not understand the correct interpreta-
tion of this verse until they

ol
had asked he Prophet

I
(^g).
Another example
is
the luidecth
with,' anil
the Prophet
(i@$) in
which he explained
1
'...those
whom
You are angry
"...those
who
are astray,' (1:7) as the Jews
and Christians.""
He
also explained the
'middle prayer' (2:238) as the Asr prayer,'-
the 'additional (reward)' (10:26) as the

"...a
seeing olAllaah by the believers in Paradise,"'' and that u I - Kciwth a r (1(18:1) was
river that
my
life
Lord has given
me
in Paradise."
In addition to such explicit examples of tafseer, there exist
numerous example
from the
and sayings of the Prophet
(jgg)
which explain
tafseer.
(i.e..
certain verses of Qur'aan,

(j|)
but are not recorded as explicit statements of

stated, "Hell will be
For example, the Prophet
brought forth on that

it),
4
Day
Day of Judgement).
will
It
will
have
seventy thousand ropes (attached to
and on each rope, there
be seventy thouin the
sand angels dragging

Qur'aan.
it
it.""'
Although
this luidecth
does not mention any verse
can be used
to interpret verse 90:23. "Anil
Hell will be brought that Day."
The
luidecth describes
is,
how
it
will
be brought. In another example, the penalty pre(5:.;S8).
scribed for theft
"As for the thief, male or female, cut off his/her hand"
The
Sunnah of the Prophet (g) explains that the thief's hand is only to be cut off if he steals above a certain monetary value, and that in such a case the right hand is to be
cut off from the wrist
joint/'""'
These additional
itself.
details needeil lor
understanding
this
verse are not present in the Qur'aan
In another verse, the Qur'aan proclaims,
sftt
...
-"fX*
Sis-Xt-z
me anything which
is
Say,
do not
find in that
which has been revealed
to
forbidden to eat by anyone
who
wishes to eat
it
except a dead animal, or
blood poured forth, or the flesh
of'
swine.. .' |6:I45|
619 Reported by
62(1
Ahmad
at
anil
Ibn Maajah,
Reported by Reported by
at- Tirmidhee.
621
-Tirmidhee. and relerred to
in
al-Bukhaaree and Muslim.
622
Reported by Muslim.
623 Reported by al-liukhaaree and Muslim.

624
Reported by
cl.
at
Tirmidhee.
625
al-Alhaanee. Matiziliit, p. 6.
The
However,
this verse
Interpretation of the Qnr'aan
Tafieer
305
is
not exhaustive, as the Siinnuli adds to this
list all
animals with
fangs or claws, anil excludes from the general ruling of dead animals seafood
locusts.
and
From
these and other examples,
it
is
possible to say that the Prophet (5|)

2,
ex-
plained the
1)
Quraan
in tin- following manners:'' ol general or
By
his
implementation
vague commands. For example, the Qur'aan

Hiijj.
orders the believers to pray and perform
The Prophet
(||),
by his actions
ol prayer.
and statements, showed the believers the exact procedure and timings
and the
2)
specific rites ofHcijjin verses.
Bv explaining unclear concepts

the believers CO begin their
lasts,
For example, the verse
commanding
...when the
white thread becomes clear from the black thread" [2:187],

(5gg) as
was explained by the Prophet

dawn.
3)
being the streaks
ol light in
the sky alter
By specifying the exact connotation

the Prophet
(%jg)
ol a
word or
phrase. The
example
in
which
falls in
specified that the 'injustice' referred to in 6:82 wasshirJ{
this category.
4)
By constraining a general ruling or
verse.
'thief and 'hand' by the Prophet (^)

^)
The example was given above.
ol the specification
of
By generalising a
specific ruling or verse.

(3gg)
An example
ol this is
when some Comverse,
panions came to the Prophet
and asked him concerning the
Ami
it
you
travel
il
through the land, there

lear thai those
is
no
sin
upon you
il
you shorten
|4:
1
your prayers,
you
who
disbelieve
may harm you(J^s.)
1)
The Companions could not understand why the Prophet

were
still
ami the Muslims

was no
shortening their prayers during
travel, despite the fact that there
longer any tear Irom
enemy
attacks.
The
Prophet (^g) responded, "(The concesis
sion to shorten prayers even in a state
of security)
a charity
which Allaah has
given you, therefore accept the charity.""
626
ibid, p. 7.
627 Based on adh-Dhahabcc, pps. 60-62, and others.

628
Reported by Muslim.
306
An
Introduction to the Sciences oi the
Quraan
in
6)
By explaining the
plained
intent of a verse.
The example
which the Prophet (^g)
ex-
...
those
whom
You are angry with, ami those

tails
who
are astray*
1:7]
as the Jews
7)
and Christians
under
this category.
By adding extra commands or prohibitions

Prophet's
(jgg)
to the verse.
An example ot
this
is
the
prohibition ol joining a
(i.e.,
woman
with her maternal or paternal
aunt
ing a
8)
in
marriage
as co-wives),
sister (4:23).
whereas the Qur'aan only prohibits combin-
woman
with her
By emphasising the meaning of the
verse. In other
all
words, by practising and

luideeth stressing
af-
firming the laws in the Qur'aan. For example,
good
treat-
ment
to wives merely affirm the verse,
<>Ancl live
with them on good terms (and kindness)" |4:19|
9)
By showing
cussed."
2"
that the verse
was abrogated. This category has already been
dis-
These few examples should be

importance to the Qur'aan
in
sufficient to illustrate that the
Sunnah
is
of equal
deriving laws and understanding the Qur'aan.
The
unfor
Qur'aan can never be understood properly without the Sunnah. Even the Companions,
whose knowledge
of the Arabic
language was unparalleled, had
difficulty
derstanding
many
verses until the Prophet (jgg) cleared
up
the exact
meaning
them.
These two sources

Neither
of tafseer, tafsecr of the
Qur'aan by the Qur'aan, and
tafseer
of
the Qur'aan by the Sunnah, are the two ultimate sources for understanding the Qur'aan.
is
allowed to contradict
itself
or the other, and both sources must be taken
simultaneously in order to arrive at a correct understanding. These two sources are

also the final authority
on the interpretation
of the
Qur'aan - no interpretation
is
allowed to contradict or supersede the interpretation of the Qur'aan by the Qur'aan
and (he Sunnah.
3)
Tafseer by the Statement of
ti ik
Companions
After the Qur'aan and Sunnah, the next important source for understanding the
Qur'aan
is
the understanding of the
Companions. The statements of the Compan-
ions are taken as a fundamental source of tafseer for the following reasons:
1)
The primary
reason
is
that the
Companions
are a generation that
was chosen by
Allaah to accompany the Prophet (^g), and to pass on the religion anil teachings
629 Sec. 'The Categories of Naskh."
in
Chapter
1.3.
The
oflslaam
testified
Tafsecr
?()7
to later generations.
Their character and religious knowledge has been

tor
by Allaah and the Prophet (H),
Allaah says
in the
Qur'aan,
Li j-iyj All' (jj
X-aS oyC->j.'-W~ Ujj j-^-<y
Muhammad (^)
(i.e.,
is
the Messenger of Allaah. Anil those
who
are with
him
the
Companions)
are severe against the disbelievers

falling
ami merciful
in prostration,
amongst themselves. You see them bowing ami
down
seeking the Bounty of Allaah and His Pleasure...* |48:29]
In
more than one
verse ot the Qur'aan, Allaah mentions the tact that
Hc
is
well pleased with them,
and they with Him
|99:8|
thus clearly showing the superiority of the
The Prophet (#)
said,
"The
best ol
all
Companions over other generations. mankind are my Companions, then those

1"
that will follow them, then those that will follow them.""'
2)
The Companions
t
actually witnessed the revelation of the Qur'aan.
Many
of
its
verses were revealed to cater to
problems that had
risen
amongst them. As such,

to
hey were familiar with the asbaab an-mizool, with the makjfee and madanee verses,
and with the naasikh and mamookh* and did not need
knowledge,
5)
go searching
for this
as later
generations would have to do.
The Qur'aan was revealed in the Arabic that the Companions spoke. Therefore, many words and phrases that later generations had difficulty understanding were
clear to the
Companions.
the most knowledgeable ol generations with regards to
4)
The Companions were

to such customs.
pre-Islaamic customs. Therefore, they understood the references in the Qur'aan
There
of a verse,
is
a difference of opinion
whether the interpretation
of a
Companion
is
ol
definitive authority. In other words,
once a Companions has given an interpretation

is
must
that interpretation be accepted, as
the case with the previous two
sources of
tcifieer?
Al-Haakim an-Naisapooree
for
(d. 4(14
ATI.), the author ofai-Mustadra^, considered
any interpretation by a Companion

he believed that
all
equivalent to a hadeeth of the Prophet (^), such interpretations must have originated from the Prophet
to be
is
(5^)ars,
However,
this
opinion
(d.
not accepted in
its
generality,
(d.
and the majority ol scholA.H.), and Ibn Taymiyyah

is
such as an-Nawawee
676 A.H.), as-Suyootec
91
(d.
728 A.H.), held the view that the interpretation of a

of the
Companion
equivalent to a
hadeeth
Prophet (^g) only
when
it
concerns matters which are not based on
Mh
Reported bj al-Bukhaaree.
WN An
<>t
the Qur'aan
personal reasoning
(ijlilnuul),
is
such as reports concern mgsabab an-nuzool, or the knowl-
edge of the unseen. This

the
a
because such knowledge could not have originated from

(S^g).
Companions'
ijtilniad,
and must have come from the Prophet
A report from
Companion
not concerning these topics cannot be taken as equivalent to a hadeeth
of the Prophet (HD; rather, it is given a status below that of a hadeeth."^ However, this does not diminish the status of the tafsecr from the Companions. The Companions
were the most knowledgeable

(ijtilniad)
or this nation,
and
as such their personal reasoning
occupies a status above that of any later scholar.

(his point
Az-Zarkashce summarised
As
w hen he
said.
it
lor the interpretation ol the
Companions,
is
investigated into:
it
this interpretation
was based upon language, then they

is
arc the scholars ol
the language,
and there
II
no doulu
that they should he given credence to in
this interpretation.
this interpretation relies

(i.e.,
upon what they saw oiasbaab
an-nuzool, or other circumstances

there
is
ol"pre- Islaamic customs), then again
no doubt concerning
this type
of interpretation.612
After the interpretation of the Qur'aan by itself and by the hadeeth of the Prophet
(8t)i 1)
the
Companions
relied
upon four primary sources

rhetoric,
to interpret the
Qur'aan:""
Their knowledge of Arabic language,

etry.
grammar and
pre-Islaamic po-
2)
Their knowledge of the pre-Islaamic customs of the Arabs.
3)
Their knowledge of the habits of the Jews and Christians

elation ol the Qur'aan.
at the
time of the rev-
4)
Their personal reasoning and their keen
intellect
(which, of course, was based
upon knowledge).
Another
qira'aat
integral aspect
of the
tafsecr
of the Companions
is
the shaadh
and
mudraj
which were discussed
earlier. It is
necessary to lake these qira'aat into account
when
interpreting a verse. As mentioned earlier, such qira'aat cannot be considered as
the Qur'aan, but

qira'aat
is
may be
studied as tafseer.
One
of the interpretations
ol this type of
that they
were added, not
as Qur'aan. but for the sake
of interpretation by
the
Companions. For example,
in the
shaadh qiraa'a
ol
Ibn Mas'ood, the verse which

ol
told the believers to "fast three days" (5:89) as
an expiation
an unfulfilled oath was

later scholars
read by
him
as: "fast
three consecutive days."

it
Due to ihis shaadh qiraa'a,

fulfil
differed over
whether
was necessary
if
to fast three consecutive days, or
whether
it
sufficed to fast any three days
one did not
an oath.
a verse, that interif
To conclude,
pretation
exist narrations
if
the
Companions agreed
it
to
an interpretation of
must be accepted, since
qualifies as ijmaa'.
On
the other hand,
there
from one Companion concerning the interpretation
ol a verse,
and
there does not exist any narrations to the contrary from other
Companions,
this inter-
631
cf.
as-Suyootec. Tudrccb ur-Riiuwcc. pps. 1^6-N.

p. 172.
I.
632 az-Zarkashec, v. 2,
633 eadh-Dhahabec,v.
p. 63.
The
pretation
is
Tafseer
309
also accepted, but

(>yg). II
is
not equivalent in strength to the interpretation given
by the Prophet
there exist various narrations from different
Companions which
If there-
are not contradictory in nature, then all

exist
such interpretations are accepted.

the
contrary narrations trom different
Companions concerning
to
same
verse, in
this case the researcher
can choose between the different interpretations, depending

support
it.
on which interpretation seems to have the strongest evidence
Tafseer by the Statement
of the Successors
Before moving on to the next section, a brief note concerning the tafseer narrations
from the Successors would be useful.

to
Some
scholars took the tafseer of the Successors

this
be the next source of tafseer after the tafseer of the Companions. As proof for
stance, they relied
on the statements of certain prominent Successors concerning their

Qur'aan. Qataadah
I
knowledge
in
of the
(d.
10
A.H.)
said,
"There
is
not a single verse
the Qur'aan except that

said, "I recited the
have heard something concerning

to Ibn
it."
Mujaahid
(d.
103
I
A.H.)
Qur'aan
Abbaas
its
three times. In each recitation,
slopped at every verse, asking him concerning
interpretation."
This
is
why Sutyaan
ath-Thawrcc
this
(d. 161
A.H.)
for
said,
"When you
1
hear an interpretation from Mujaahid.
should be sufficient
you!"
'"
Other scholars, however,

a
rejected this view.
They claimed
that
an interpretation
of
Successor could not have originated from the Prophet (^g), as could the interpreta-
tion of a
Companion,
since they never
saw
the Prophet
(-^,).
Also, they did not witis
ness the revelation, as did the generation before them, and their trustworthiness
not
(in
guaranteed specifically
for
every one of their generation, unlike the
Companions
other words, the trustworthiness of every single
Companions
is
guaranteed by the
Qur'aan, whereas this

a generation, anil
is
not the case for the Successors, for they have been praised as
not individually).
(d.
Therefore, the correct view in this matter, as Ibn Taymiyyah

that
il
728 A.H.)
said, is
the Successors give the

if
same
interpretation to a verse, then their interpretation
must be accepted, but

group
will
they differed
among
themselves, then the opinion of one

after
have no authority over the other group, nor over the generations
resort to
''
them. In such cases, one must
the Qur'aan, the Simna/i, the Companions,

!S
and the Arabic language
in
order to obtain the correct interpretation.
4) Tafseer
BY Arabic Languagi. and Classical Poi try

two
topics: tafseer by the Arabic language,
This topic
is
in reality
ami
tafseer
by
classical poetry.
The
relationship of the understanding of the Qur'aan to

is
knowledge of the Arabic

having been
language
clear;
it
is
impossible to truly understand anil interpret the Qur'aan withit
out knowledge of the Arabic language. Since the Qur'aan refers to

Quotes laken from Ihn T.iymiyyali.
ell
'o-l
p. 58.
(>>t
Ibn Taymiyyah,
p. 59.
310
An
revealed in
'a
clear Arabic tongue'

it
16: 103),
the necessity of knowing (his language

fact,
in
order to understand
cannot be overemphasised. In
is
the Qur'aan states

it
di.it
one
of the reasons that
ii
has been revealed in Arabic
so that
can be pondered over:
liJÎ^J^sJ^LjpicUÂlJjJlu^
We have
H2:2|
sent
down
to
you an Arabic Qur'aan so that you may understand*
The
interpretation of the Qur'aan
must comply with the rules
ol
the Arabic lan-
guage, in terms of vocabulary, grammar, rhetoric and principles of discourse.
Imaam Maalik
(d.
179 A.H.) said, "It any person

is
is
brought
I
to
me, having
inter-
preted the Qur'aan while he
ignorant of the Arabic language,
will
make an examof
ple of him (by punishing him)."""
The famous
is
Successor and student

for
Ibn "Abbaas,
in
Mujaahid
(d.
103 A.H.), said, "It
impermissible
any person who believes

of
Allaah and the Last
Day
to speak
concerning the Book
Allaah
(d.
it
he
is
not knowl-
edgeable of the dialects of the Arabs.""' 7

lined this principle clearly
Imaam
ash-Shaatibee
790 A.H.) under-
when he said, "Whoever desires
to understand the Qur'aan.

is
then
it
will be
understood from the speech of the Arabs, and there
no way other
than this.""*
Therefore,
it
is
essential to
it is
have
thorough understanding oi the characteristics
of
the Arabic language, for

"dictionary" Arabic.
his tafseer against,
not possible to understand the Qur'aan by only
knowing
Imaam
al-Qurtubee
(d.
671 A.H.) warns in the introduction to
...rushing to interpret the
Qur'aan by the apparent Arabic wording, without

its
researching into
its
strange and obscure words,
interchangeable phrases,
and into the

ever...
(characteristics)
ofsuccinct speech,
deletion,
and
ellipsis.
Who-
rushes to extract meanings based on the apparent Arabic meanings
his errors are frequent,
ami
lie
enters into the realm ol those

1
who
interpret
the Qur'aan (solely) with their intellects."
''
For example, the phrasing of a verse might be general, whereas

that
is
it
its
context shows
is
a characteristic
text. In
other cases, words or even phrases might appear missing, yet this of eloquent Arabic, since the missing words are understood by consome verses, it might appear that the logical sequence of words has been
specific. In
reversed, but such a reversal adds subtle
meanings
that
would otherwise not be
present.
of
Such
characteristics,
and
others, are well
known
to the Arabs,
and are an indication
the eloquence of the Qur'aan.
The
dict
interpretation of the Qur'aan based
on the Arabic language must not contra-
an interpretation based on the Qur'aan, Sttnnah, or statement ot the Compan-
636 az-Zarkashee,
v.
2. p. 160.
I. p.
637 az-Zarkashee, 63S Ik. p. 37.

1
v.
293;
63'i
al-Qurtuhcc,
v.
I.
p. +9.
Sec some examples
ol
such errors under the section,
A Review
ol
some
Translations' in
Ch.
16.
The
ions.
Tafseer 31
This
is
because Allaah and His Messenger
($|g)
are
they wish to express than later scholars of the language arc. Likewise, the
ot the
more knowledgeable of what knowledge

later linguist or
Companions
is
greater than the
knowledge ol any
grammarian.
Therefore, the status ol interpreting the Qur'aan based on the Arabic language comes
after these three sources,
and cannot supersede them.

an interpretation that
the scholar
is
To
give an
example
ol
based on Arabic yet contradicts

said
something stronger than

the verse.
it,
Aboo 'Ubayd al-Mu 'ta/.ilee
concerning
3>j
...and
He caused
rain to descend
on you from the

oi
sky, to
clean you thereby
and
to
remove from you the whisperings
Shaytaan, and to strengthen

1
your hearts and
make your
it
teet
firm thereby* [8:1
"This verse
is
majaaz, and
means
that Allaah sent
down
patience
1'4
upon the Com-
panions, so that they would be firm against their enemies."
"
This interpretation, although perhaps acceptable from

contradicts authentic narrations
a linguistical point of view,

is
which show
that the verse
to
be taken
in a
haqeeqee
manner;
Tabarec
that
it
actually rained
'firm'
on the Companions, and that

it
this rain
caused the
to
desert sand to
(d.
become
and thus made
easier for the
Companions
walk. At-
310 A.H.), commenting on the view of Aboo 'Ubayd,

all
said, "...and this
opinion goes against
the scholars oi tafseer, from the
Companions and
Successors.
And
it
is
sufficient evidence that
an opinion
is
mistaken
when
it
contradicts those
whom we
have mentioned.""'"
Linguistic
vs.
Islaamic
When
there occurs a
word or phrase
in the
Qur'aan that gives different meanings

its
based on the linguistic connotation of the phrase, and
Islaamic
meaning
(i.e.,
Ittghawee vs. shar'ce meanings), in general ihcs/iar'ee connotation isgiven precedence,

unless there
is
evidence to suggest otherwise. This
is
because the Qur'aan was
re-
vealed to explain the sharee'ah of Islaam, and not to explain Arabic.

ple, the
To
give an
exam-
Arabic word
'salacit'
linguistically
its shcir'ee
means
a verbal invocation (also
Arabic as dti'aa). However, in

actions
sions.
connotation, the word implies a
known in known set ot
and movements performed

in the verses
at specific
times ot the day, or for specific occa-
Therefore,
is
describing the relationship with hypocrites,
when
the
Prophet (<^)
commanded,
640 at-Tayyaar,
641
at-Taharcc.
\\
v.
41
9, p. 197.
312
An
ol
the Qur'aan
s>.
<jfcll
And do
1
no! ever pcrlorm the saluai
upon them
(the hypocrites
who
died)
9:84
lie
word
'scilaal' is
is
taken in
its shar'ee
is
meaning
(i.e.,
the funeral prayer over a deceased
hypocrite
forbidden), since this
the primary and understood
meaning ol
the word.
In order to prohibit even verbally asking for their forgiveness, other verses -.uvMutdccth
must be used.
On
the other hand, in the verse,
Takc from their money alms, so that they

fied
may
1
be purified by
it,
and
sancti-
with
it,
and make
salaat for
them*
|9:
1)3|
the
word
'suhitit' is
understood
in
its
linguistic
meaning,
i.e..
a verbal invocation
(^g),
of
he
blessing and forgiveness, since there exist narrations that the Prophet
when
used
to receive
such alms, would verbally bless their donors."' J
An
integral aspect ol interpreting the
Qur'aan by the Arabic language
is
interpret-
ing the Qur'aan by poetry. This
was a
practice that originated during the time of the
Companions.
Poetry Prohibited?
Certain verses of the Qur'aan and luulecth seem to prohibit poetry.
essential to discuss
It is
therefore
them
to
understand their proper intent.
The
Q)ur'aan says.
As for the poets - (only) the misguided follow them.

they speak about every matter in their poetry,
not practice? Except those (poets)
lrci|uently
Do
you not see that
and
th.it
they say what they do

righteous deeds, and
who believe, and do
remember Allaah...
[26:224-7]
Therefore, those poets
who
versify
about matters which are useful, anil practice

arc not
what they preach, and remember Allaah constantly,

by the Qur'aan.
said, "It
is
amongst those censured

filled
The Prophet
(gs;)
also spoke against this type ol poetry, for he (^)
better for a
man's chest
to
be
filled
with pus than to be
with poetry."'
excessively in-
This hadeeth has been understood to refer to the poet
who becomes
volved in his poetry, so
much
so that
1
it
'fills
his chest'
and turns him away from the

in
remembrance
ol the Qur'aan."'
Therefore, poetry in and of itself is not prohibited
642 d. al-'Uthaymeen,
64
s
p. 29.
Reported In .il-Hiikh.i.iKc .uul Muslim.

ill
644
al-Alhaunce. S.ilurlhih.
\.
I.
p.
660.
The
the Qur'aan or the Prophet
It
sit ninth
- Ttifsccr
313
it is
only
evil
and excessive poetry

great
that
is
censured. In
6*5
tact,
(^)
stated, "Indeed,
some poetry has
wisdom
in it."
might be asked,
"How can we
(d.
interpret the Qur'aan
- the Speech
of Allaah
by
poetry,
which
is
the speech ol
men:"
328 A.I
I.),
Aboo Bakr
ibn al-Anbaaree
are
in
explaining this concept, said.
There
numerous
narrations Irom the
Companions and Successors
concerning their explaining the obscure and rare words in the Qur'aan with
poetry. Yet, despite this,
grammarians, and
(of understanding)
said,
some who have no knowledge have criticized the "When you do this, you are make poetry a source rather than the Qu r'aan!" And they said. "How can you
use poetry to comprehend the Qur'aan,

in the
when
poetry
lias
been condemned
Quraan and
sniiiin/i:'."
The
wish to
response to this
is
that the situation
is
not as they have presumed;
we have not made poetry

clarify the
primary source over the Qur'aan, but rather

rare
we
is
meanings of the obscure and

said.
words
in
it.
This
because Allaah has
Aerily.
We
have revealed
this as
an Arabic Qur'aan*
2:2|
and He
says,
...(the
Qur'aan
is)
in a clear,
is
M" Arabic tongue |I6:103|.

to explain the Arabic of the Qur'aan,
beliefs arc derived.
in the
In other words, the

is
purpose
ol poetry
and
not meant
to be the basis
said, "If
from which Islaamic laws or
Ibn Abbaas
seek
it
you ask
is
me
concerning the rare words
language, then
is
in poetry, for
poetry
the recordings of the Arabs," and he also said, "Poetry

if a
the recording of the Arabs. Therefore, the language ol the Arabs
word of the Qur'aan them, they return
that
was revealed
in
- is obscure take the meanings from it." M

'
to
to their recordings,
and
'Umar was once with the meaning of the verse,
the other
Companions
in a
gathering, and he askeil
them
Or He
will take
them upon tafyiawufi
I6:47|
At
this,
an old
man from
the tribe ol
Hudhayl stood up and

by
said,
"This
is
from our
"Is
dialect.
this
Takfiawuf'means
that the
line
attrition (suffering loss little
little)."
'Umar asked him,
something
Arabs know from their poetry?"

of poetry,
He
answered, "Yes," and
recited to
them the
64S Reported by al-Bukhaaree.

d-l()
as-Suyoojec,
v.
1,
v.
p. 157.
647 az-Zatkashee,
2, p.
294.
314
An
'I
Ict saddle takjiawuf (abraded) a piece of skin
from
long and high hump,
As u hen
used
for
smoothing arrows has takjiawuf
(abraded) from the hack ofa tree*
At
this,
'Umar said,
"Stick to the recordings, and you will not be misled."
When
asked,
is
"What
i
arc the recordings?"
he
replied,
lie
explanation of your Book, anil the
"The poetry of pre-Islaamic meaning of your words.'"'

a
times. Therein
As-Suyooiec,
of
in his cil-llqaan,
quotes
lengthy account between one of the leaders
the Khawaarij, NaalV ibn Azraq, anil Ibn Abbaas.
NaalV once passed by Ibn 'Abbaas

to his
while he was interpreting the Qur'aan to those around him. Naafi' said
panion,
com-
"Come,
let
us go to this person
who
is
pretending to interpret the Qur'aan

1
even though he has no knowledge concerning

order to try to outwit him, and asked him,
ol
it."'"'
They went
to Ibn 'Abbaas in
"We wish
to ask
you concerning the Book

from the Arabic
in a clear
Allaah. and
(lor
we want you
to explain
it
to us anil bring us proofs
language
your statements),
lor verily
Allaah has revealed the Qur'aan
Arabic tongue." Ibn 'Abbaas told them, "Ask
me
whatever you wish!"So they asked
him, "Tell us the meaning
ol
the verse,
There
is
no
ray<b in
is
it
|2:2|?"
in
it."
Ibn Abbaas responded, "(This means) there
no doubt
They
asked,
"Do
the
Arabs
know
this
meaning?"
He
replied, "Yes.
Have you
not heard the line by Ibn
Zabaree:
'(
)
Umanmuh! There
is
is
no rayb (doubt) concerning the

liar says!
truth.
There
only rayb (doubt) concerning what a
Naafi' then proceeded to ask Ibn 'Abbaas the interpretation ofa further one hundred
and eighty nine

the
verses, in
each case trying
to
show
that Ibn
'Abbaas was ignorant of
meaning ol
the verse. However, tor every obscure phrase in each verse, Ibn 'Abbaas
its
was able
to explain
1
proper meaning, and quote a line of classical poetry to prove

only
is
this meaning."'' In this incident, not
the necessity ol
knowing Arabic poetry
to
interpret the
Qur'aan shown, but also the superiority of the knowledge of the

ol
Com-
panions over that
any other generation.
Whose Poetry?
The
question
arises,
however, as
scholars
Arabic of the Qur'aan?

as follows:'"'
The
whose poetry may be used to interpret the have divided the Arab poets into four categories,
to
648 adh-Dhahahee.
p.
SO:
el'.
Zarabozo,
p. 20.
fell
649 This
is
one of the characteristics of the Khawaarij, thai they
themselves
i<>
be more knowledgeIt is
able than the
Companions of the Prophet
(5g).
and
in fact
accused most of them of disbelief

are the dogs
for this
reason and others that the Prophet (3S) said,
"The Khawaarij
of the
lelllire."
(Reported In
Ahmad.
'oil
cC Milhkaat
#
I.
3554).
p.
I
as-Suyonlee,
el.
v.
5X.
nS|
as-Suyootee,
v.
I.pps. I58-I7S.
p. 55.
652
'Abd .ir-Raheem.
The
Prc-Islaamic poets, meaning those
(^5)-
Tafseer
$15
1)
who
died before the advent
ot the
Prophet
Examples of
this
category include Imri' al-Qays, al-'Ayshcc and an-
Naahighah.
2)
Contemporary poets, meaning those who were alive when the Prophet (^g) announced his prophcthood. Examples in this category include Labeed. and the famous Companion, Hassaan ibn Thaabit.
Early poets, meaning those
.3)
who appeared
Examples
after the
Prophet (^) but
still
rela-
tively early in Islaamic history.

4)
in this category are Jareer

till
and Farazdaq.
Later poets,
meaning those who came

first
after the last category

is
the present time.
Concerning the
poetry of dispute
two
categories, there
no difference of opinion that their

third category has
may be used to among the
interpret the Qur'aan. scholars,
The
been the subject

time-
one of the reasons being the lack of any clear

between
this category
frame
to indicate a cut-oil point
and the
last
one. However, the
strongest opinion seems to be that the
famous poets
in this
category can be used to
interpret the Qur'aan, since at this early stage, the Arabic language
was
still
relatively
pure and free from the foreign influences that was indicative
last
ol later times.
As
for the
category, the majority ot scholars
do not allow
for the interpretation ol the
Qur'aan
use ol
for his
by their poetry, even though some (such as az-Zamakhsharee). allowed

their poetry, as
tin-
long as the poet was of a trustworthy character, and
known
knowledge or the Arabic language."
To conclude,
Such poetry
is
it
is
essential to have an extensive
poetry in order to properly understand certain
know ledge of Arabic language anil words and phrases in the Qur'aan.
interpretation of an ob-
only used
is
to obtain a linguistic
meaning or
scure word, and
not directly used to form the basis for any Islaamic rulings.
5)
Tafseer By Pue-Islaamic Arab Customs

knowledge that
is
Another
integral
essential in understanding the
Qur'aan
is
is
the
knowledge of the customs and manners of the prc-Islaamic Arabs. This

in a certain society
because the
and time frame, and
it
addressed
many of
it
the issues related to that society. Therefore, in order to understand such verses,
essential to
is
know
the customs and
manners
that they are referring to, since the actual
verses themselves
do not allude
to them.
A few examples will
help illustrate this point. Allaah says in the Qur'aan,
653
cf.
'Abd ar-Raheem,
p. 56-57.
S16
An
<y^
>
-"<' 5
They ask you
(O Muhammad) concerning
the crescent. Say: 'They
arc-
signs to indicate fixed periods of time lor

/fiy/ (pilgrimage).'
mankind, and
(to indicate) the
And
ii
is
not righteousness to enter your houses from the

is
back, bui true righteousness
(he)
who
tears Allaah.
So
(therefore) enter
houses through their proper doors, and fear Allaah thai you
ful. |2:l
may
he success-
89 1.
reader of this verse
who
is
unaware
ol
of the
is
customs
of the pre-Islaamic
Arabs
will
bcwildercdly ask.
"Of what
relationship
the sighting of the crescent to entering

to the tear ol
houses from the front or hack, and
both of these acts
Allaah?"
The answer
Islaamic Arabs.
refrain
to this question lies in
knowing one
be sighted
ol the superstitions of the pre-
When
the
moon used
to
lor Hujj, the
pagans
ol old
would
from entering their houses through their front doors, and instead would jump
over their back walls to enter their houses. Thus, Allaah revealed in this verse the
prohibition of such superstitions, and told
in
them
thai true righteousness
was not found
any
superstition, but rather in the fear of Allaah.
In another verse, Allaah says.
Aud
it
you fear thai you shall not be able

care, then
to deal justly ol
with (female) or-
phans under your

four- [4:3]
marry
women
your choice, two, three, or
"Urwah
ibn Zubair could not understand ihe relationship ol taking care of orphans
with marrying other

this confusion.
She
replied,
women. He went to his aunt, Aa'ishah, to ask her to clear up "O my nephew! This verse is referring to the orphan girl
is
who
is
in the care of to
her guardian, and he
attracted by her beauty
and wealth.
He
wishes
marry
her,
without paying her the dowry that she deserves, so this verse
prohibited
think that
to
them (the guardians) from marrying them (the orphans) it they did not they would be able to deal justly with these girls in their dowry, but instead
1 "'
marry other free women.""

to
In this incident, 'Aa'ishah's
knowledge
of pre-Islaamic
customs allowed her
understand the intent of
this verse.
654
cl".
Ibn Katheer,
v.
I.
p. 242.
v.
655 Paraphrased from Ibn Kathcer,
I.
p.
wx.
The
As
a last
Tafsccr
317
example, the Qur'aan says,
Alla;ih has not ordained the baheera, or the saaibah, or the wascelah, or the
Innini, hut
those
who disbelieve invent
lies
against Allaah.
And most
of
them
have no understanding* [5:103]
Once again,
what
it
is
essential to turn to pre-Islaamic

is
Arab customs
Allaah
in
order to understand
this verse
referring
to.
The Arabs
of old
had certain superstitious religious

is
practices concerning their animals,
and
in this verse
informing them that
these practices have
no
basis in the religion of Allaah, but instead are lies that the
Him.'''"'
is
pagans had attributed to
Although
this
source of tafseer
it is
not essential in order to understand every single
verse in the Qur'aan,
nonetheless one of the necessary knowledges that a mufassir
must have.
6)
Tafseer By JudaeoChristian Narratives

in
The Judaco-Christian narratives are known
Arabic as hraa' eeliyaat These nar.
rations arc mostly found in ludaco-Christian sources, such as the Torah, the Bible
and the Talmud, although some were orally passed down. Although most of the hradeeliyaat deal with the stories of the previous nations, there are also narrations on
aspects of laws, beliefs
and the signs of the Day of Judgement.
Hadeeth Related
to Israel 'eeliyaat
that deal with the use anil value of hraa'eeliyaat,
There are three primary hadeeth

which,
at first glance,
seem
to contradict themselves.
However,
as usual in cases in
which hadeeth appear

is
to 'contradict'
one another, a closer inspection shows
that such
not the case.
The Prophet
verse of the
Israel
(-g) said,
"Spread knowledge from me, even

of the
if
it
is
a sentence
(i.e.,
Qur'aan or hadeeth
Prophet (^g)), and narrate from the Children of

a lie
without hesitation, but whoever intentionally forges

of
upon me, then

all
let
him
prepare his place
residence in Hell."
10 '
In this hadeeth,
it
appears that
hraa eeliyaat
narrations can be accepted.

In
another hadeeth,
it is
reported that
(j|)
'Umaronce came
I
to the
this,
Prophet
(5|)
with a
copy of the Torah.

plied, "It
is
The Prophet
that
I
asked him, "What

so that
(-y)
all
is
'Umarr'"
He
re-
book
had copied
the Prophet
can add,
to
my
(present) knowledge,
more knowledge." At
flushed,
this,
and he immediately ordered

Jhn Kaihccr.
v.
became so angry that his checks appeared the Companions to be called to the masjid.
656
el!
2, p.
121.
657 Reported by al-Bukhaaree.
slK
An
(-gg)
He
and
then stood up and said,
"O
people! Verily.
to
have been given the most concise

is
precise
of speech... and
have come
you with (the knowledge) that

in
pure.
Therefore, do not be misled.

alive right
swear by
Him
whose Hands
mc!""
is
,s
my
life,
were Moosaa
now, he would have no option but

to
to follow
In this narration, the
Prophet (^g) appears
be strongly prohibiting even reading hraa'eeliyaat narrations.
The
Torah
third hadecth dealing with the subject
mentions that the Jews would read the
in
Hebrew, and then explain
it
to the
Muslims
in Arabic.
The Prophet (^0

re-
remarked,
say,
"Do
not believe the People ol the Hook, nor disbelieve them, but rather,
in Allaah,
"We believe
and what has been revealed
to us.
and what has been
vealed to you.'" In this narration, the Prophet ($g) told the Muslims that they were
not allowed to believe in such narrations, nor could they deny their truthlulness. but
could only affirm that Allaah had sent

In
is
down
revelations to both communities.

It
combining these three narrations, the lollowing conclusion may be reached:
permissible to quote hraa'eeliyaat, as long as these narrations
do not
contradict any
verses of the Qur'aan or luideeth of the Prophet (^).
not be used as a source of
know ledge,
as their
However, such narrations canauthenticity is unknown - rather, Mus-
lims cannot outright deny their authenticity, nor can they convincingly affirm them.
The
permission to narrate from the Israa'ecliyaal "without hesitation' applies

Sitniia/i,
to
those narrations which do not contradict the Qur'aan or

time, the
in.
but at the same
Muslims
that
are
warned
that such narrations
cannot authoritatively be believed
The Prophet
felt
it
(^g) strongly objected to Ulnar's action ol reading the Torah since
'Umar
the
would increase
his
knowledge. The Prophet
(s^g)
explained that
all
knowledge
that
was
essential to
know was
available in the
Qur'aan and Sunnah.
The Qur'aan
ers
also
(cl.
makes an
allusion to the hraa'eeliyaat. In the story ol the 'Sleep-
of the Cave'
Soorah al-Kahf, verses 9-26). Allaah mentions the various opin-
ions that were held by the People of the
Book concerning
their exact
number:
f't*..
>.
>'
And they
and
ing at the
eighth.
say that they
were
three, the
five,
dog being the fourth among them.
(others) say that they
were
the
dog being the
sixth
wildly
muss-
unknown. (Others) say that tin \ were seven, the clog being the Answer (() Muhammad): 'My Lord knows best their numbers; none
a lew."
knows them but
So do not debate with them except with clear
proof.
And do not
consult any ol
them
(the People ol the
Hook) about the
affair (of
the People of the Cavc) [18:22]
65H Reported by Ahmad. See Irwua.
if
IWJ,
for
varying narrations.
The
In these verses, a
this
Tafsecr
319
number of points may be
derived. Firstly, the

first
number of people
silently
in
group was seven, since Allaah refuted the

last
two opinions, but
approved
the
one.
Secondly, the verse alludes to the fact that

that this
great value - rather one should respond
knowing such facts is of no knowledge is with Allaah. Thirdly,

at the
the Jews and Christians debate amongst themselves and with the Muslims on topics
concerning which they have no clear knowledge, wildly guessing

This shows that much of the Isnui eeliyaat
is
unknown.
the product of human authorship. Fourthly,

to be obtained by debating with the
in
due
to the last
two
facts, there is
no great benefit
for the
Jews and Christians, except concerning those matters
which there
exists certain
knowledge.
Lastly, there
is
no reason
Muslims
to question the Jews
and Chris-
tians concerning such narrations, since they themselves are only guessing,
and
if this
1
knowledge were of any benefit,
it
would have been revealed
in the
Qur'aan oxSiinncih.''*
it is
"
Since the Prophet ($^) allowed the narration of such literature,

to find
not surprising
prominent Companions, such
'Abbaas, quoting
the
many Israu'ccliyaal
narrations.
Romans
(13 A.H.), 'Abdullaah ibn
and Ibn During the Battle of Yarmuk against 'Amr found two loads of books of the Chrisas 'Abdullaah ibn
'Amr ibn
al-'Aas
tians
and Jews. These books formed the basis of many of his

of the
Israa eeliyaat narrations."'"

ol
However, none
This
is
Companions used
is
these narrations as sources
knowledge.
because the Qur'aan
explicit that the
Jews and Christians tampered with

revelation. Therefore,
still
it is
their respective scriptures,

sible to ascertain
and changed the divine
impos-
which
facts they
added and which are
intact.
During the period of the Successors, the lsraa 'eeliyaal literature began playing a more prominent role in tafsecr. This was primarily due to a number of famous scholars
who were originally
Jews and Christians, but had converted to Islaam. After their
conversion, they used to narrate the Israa'eeliyaat that they had learnt in their youth.
Famous among them were Ka'ab al-Ahbaar

1
(d.
32 A.H.),
Wahb
(d.
ibn
Munnabih
1
(d.
10 A.FI.),
and 'Abd al-Malik ibn 'Abd al-'Azeez ibn Jurayj
159 A.H.).""
Unfortunately, later generations

in believing in \\u: Israa'eeliyaat,
became
lax
concerning the prophetic prohibition
literature
and thus many of these narrations entered inio tafsecr and were accepted as fact. Even such prominent scholars such as Imaam
(d.
Ibn Jareer al-Tabaree
310 A.H.) and Ibn Katheer
(d.
774 A.H.) are well-known
for
including such material in their tafsecr literature, although these two scholars would
usually point out the uselessness of such material.
The Categories of Israa' eeliyaat

As alluded
1)
to earlier, the Israa' eeliyaat
can be divided into three

in the
categories:'
'"'
Those narrations which arc confirmed

stories in the
Qur'aan and Sunnah. Most of the

in
Qur'aan concerning the previous nations are also found
the Bi-
659
ft- Ilin
Taymiyyah,
p. 57,
I, p. 185.
660 adh-Dhahabw, w
661
ibid.
v.
I,
p.
206.
v.
662 adh-Dhahabcc.
l.p.189.
MU An
ble.
The general themes

ol
of many stories are

of
common
to
both books, such as the
Flood
Nooh, and the prophethood
Ibraahecm, Moosaa and others. Such
narrations in the Bible

thenticity
2)
may be
accepted, since the Qur'aan confirms their au-
Those narrations which

ings.
contradict the Qur'aan, the Sunnak, or Islaamic teachto certain
For example, the Bible ascribes
prophets
evil
deeds, such as the
story of Loot's intercourse with his daughter-in-law, anil
Sulaymaan ordering
re-
the death of one of his generals so that he could marry his wife. Such crimes are
unacceptable to ascribe to prophets, and as such these narrations must be

jected as false. In other places in the Bible, Allaah
is
given certain characteristics
(such as regret, tiredness, anil ignorance) that do not befit

Isradeeliyaat cannot be narrated unless
3)
Him. These
types ol
one explains
their falsehood.
Those narrations concerning which the Muslims have no knowledge. The majority ol Isradeeliyaat narrations fall under this category. It has been allowed to
narrate such stories without actually believing in them. For example, almost
the stories in the Bible arc, in general,
terparts.
all
Names,
figures
and places
in the Bible
more which
detailed than their Qur'aanic coun-
are typically not
mentioned
in the
Qur'aan are mentioned

facts
and other
Isradeeliyaat material."'"
it is
These
they
cannot be accepted as truth by Muslims, for
not
known whether
were tampered with or not. Example of such

Children
ol Jacob, the
facts are the
names of the twelve
ixsAzraa'eel),""*
Death (known in Muslim literature dog of the Sleepers of the Cave, the part ol the the colour of the
name of the Angel

dead
of
cow
that
Moosaa
hit the
man
with, and the
names
ol the birds
which
Ibraaheem
resurrected."''"'
(d.
Ibn Taymiyyah
Isradeeliyaat.
724 A.H.). in summarising the potential usefulness of the

t|Uotcd, as the Imdceth (ol the Prophet (=^.))
reli-
comments, "They may be

let
permits
it,
but
us note that most of them have no value whatsoever so far as
gious matters arc concerned.""""
7)
Tafseer by Subjectivk Opinion

is
(Ra'y)
The last
bic as
ra'y.
source ot tafseer
tafseer
by subjective opinion,
commonly known
in
Ara-
In other words, a scholar uses his personal opinion
(i/ti/iaad) to arrive at
an
interpretation ol a verse,
and
this
is
called tafseer with ray.
66
This
is
lunhcr indication
fact is
ol the i'jiwz
<>l
the Qur'aan. lor there

to read
is
absolutely no benefit to be gained
by such knowledge, ami in

66-t
more tedious
than useful lo know.

ol the
This
I
name does
1
not occur in anv verse ot the
Qur'aan or luuict'lh
ilo
Prophet (5S). I'heretorc, n
is
saler not
oca
the angel ot death A/.raa'eel. since
WC
not
know
lor sure the authenticity of this

(I
name. For
further details, see Ashqar,

p. IH.
'UmarSulaiman, 'Aalimal-Malaaikatal-Abraar,
)aran-Nafais, Kuwait, 1986),
665
cf.
Ibn Tayniyyali. p. 56.

p. 56.
666 Paraphrased from Ibn Taymiyyah.
The
lb/seer 321
A number of scholars
have claimed that there
is
a difference of
opinion over the
legitimacy of this type of tafseer.
They claimed
it.
that certain scholars allowed this type
o( tafseer, whereas others prohibited

difference of opinion
is
In reality, as
many
researchers have shown, the
only
verbal.'"'"
This
is
because
ra'y is of
two
types:
ray that
is is
based upon knowledge and conforms with the Qur'aan and Sunna/i, and ray that
based upon desires and disagrees with the Qur'aan and Sunnah. Those scholars that
arc quoted as prohibiting tafseer with ra'y in reality are prohibiting the second cat-
egory of ray, and not
ra'y in
general.
The Two Types of Ray The evidence

is is
that ra'y
is
of two types
is
found
in the
Qur'aan, the Sunnah and the

is
statements of the Companions.
The
first
type of ray, which

is
based upon knowledge,
not prohibited, whereas the second type ofra'y, which

prohibited.
not based upon knowledge,
The
ing:1
proofs that ra'y based
upon knowledge
is
not prohibited arc manv, includ-
The
verse,
Do they not reflect anil ponder over the Qur'aan?

their hearts (that prevent
Or
arc there locks
on
them from understanding
it)? |-t7:24|
This verse asks

that there are
mankind
to
ponder and
reflect
over the Qur'aan, which shows
meanings and interpretations

ra'y.
that are to be obtained only after
contemplation - tafseer with

2)
The
verse,
(This
is)
Book
that
We
its
have sent
verses,
down
to you. full ol blessings, so that

re-
they may ponder over
and that men of understanding may
member.
|38:29|
Once
again, the believers are told to
ponder over
its
verses.
The
verse,
-...I!
they had only referred
it
back to the Messenger, or to those
in authority
amongst them, then those who are qualified

rulings)
to extract interpretations (or
would have known
it>.
|4:83|
667 c adh-Dhahabee,
668 adh-Dhahabee,
v.
v.
I.
p. 267; ai-Tayyaar, p.
48; Ik. p. 171; ar-Roomee, p. 79.
l,pps. 265-274; ar-Roomee, pps. 78-85.
322
An
This verse shows that there are people (the scholars) who are qualified to extract some knowledge that others might not be able to, once again proving that tafseer
with ra v
4)
is
allowed,
if
based upon knowledge.
The
prayer that the Prophet (jg)
made
for Ibn 'Abbaas,

to the
(i^g)
"O Allaah!
Grant him
interpretation"
shows
that there are

is
meanings
Qur'aan that are not obvi-
ous to everyone, and that

given this knowledge.
5)
why
the Prophet
prayed that Ibn 'Abbaas be
The Companions and

than
just narrations,
those after
this
them
all
interpreted the Qur'aan with more

is
and
proves that tafseer based upon ray
allowed. For
example,
in
when Aboo Bakr was asked concerning the case ol lâlaalah mentioned
verse 4:176, he replied, "I say with

if
it
my
ra'y, so
il
it
is
correct,
it is
from Allaah,
and
is
incorrect,
it
is
from myself and ShayUian."'"" This shows that Aboo

ra'y.
it,
Bakr interpreted the Qur'aan based upon

6)
The
fact that ijtihaad

is
is
a part
of this religion, and with

religion. Tafseer
any stagnation
ra'y is
that
might have existed

ijtihaad,
removed from the
with
one type of
and thus allowed.
The
1
proofs that ra'y based

verse,
upon
desires
is
prohibited are:
The
Say:
My
Lord has only prohibited

thai
evil
deeds, the apparent and hidden ol
them,...
[7:33]
and
you say concerning Allaah (hat which you do nol know
2)
The
verse,
Ami do not follow
thai
which you have no knowledge
of
17:36]
These two
is
verses discourage speaking without knowledge,

is
and included
in this
ray that
not based
upon knowledge.
3)
The many
that ol
narrations that exist from the salaf that
show
their caution in inter-
preting the Qur'aan without any knowledge. Perhaps the most
famous quote do not know?"''

is
is
Aboo
Bakr,
who
said,
"What
earth
would give
me
support, and
I
what sky
would
shelter
me,
if I said
concerning the Book of Allaah what

ra'y
is
The above evidences

thy,
prove that
divided into two types:
ra'y that
praisewor-
The ra'y that is praiseworthy is that which is based upon knowledge, and performed by one who is qualified to do so. Therefore, this type
and
ra'y that is
blameworthy.
669 ai-Talxircc,
67(1
v.
4. p. 28-1.
ar-Roomee,
p.
X2.
The
Tafseer
323
of ray does not contradict the Qur'aan, the Sunnah, the statements of the Companions anil the rules ol the Arabic language; rather, such a ra'y
is
based on these sources.
The ra'y that is blameworthy is that which is performed without knowledge, by one who is not qualified to perform it. Such types ol ra'y typically contradict stronger
sources
ol tafscci:
Where
It is
is
Ray Used?
tafseer
obvious that
by personal reasoning
(ra'y)
cannot, by
its
very definition,
be explained or confined to a particular methodology. Suffice to
say.
however, that
such interpretations (specifically

weakest source than
it
lor those
it
generations alter the Companions) are the

not allowed to contradict any source higher
ra'y contradicts
it is
ol tafseer,
and as such
is
it.
Any time an
interpretation based
is
on
any other source
ol tafseer,
must be
rejected, since there
no guarantee that
correct.
Some
1
scholars have classified the areas that ra'y

in a verse that
might be used
as lollows:'"'
To uncover meanings
conform with Arabic, and the Qur'aan.
2)
To discover certain hidden aspects of the Qur'aan within the realm of human limit. An example ol this is when a certain linguist sees why one phrase or woril
has been used
in a certain
context over
its
synonyms.
their perspectives.
3)
To
sec the goals of certain verses
and understand
An example
ol this is
when
a scholar puts lorth a certain relationship
between
a set ol verses.
4)
t)
To extract and
elaborate the morals that are to be gained from Qur'aanic stories.

literary i'jaaz ol the
To demonstrate the
Qur'aan.
Divine Blessing
Perhaps one
ol the
most important
is
factors that
is
essential in order to arrive at a
proper interpretation based upon ra'y

tafseer
a divine blessing
from Ailaah. This
is
because
based upon
ra'y
requires a keen intellect, anil an ability to grasp meanings that
are not apparent in a verse.
These
qualities are from the blessings

It
and mercy
of
Ailaah,
and cannot be achieved by book-know ledge alone.

that the Prophet ($g) prayed for Ibn 'Abbaas
was
this type ol
understanding
Bless
when he
(jg) said,
"O Ailaah!
him
with the knowledge
of interpretation."'
this type of
it.
However, even though

there are certain
knowledge cannot be gained through books,

the scholars of the past said.
ways
to achieve
As
Ailaah with the knowledge he knows. Ailaah will bless
"Whoever Tears him with knowledge of that
which he does not
know."''
7'
This
is
also alluded to in the verse:
-So
fear Ailaah. anil Ailaah will (each you...|2:282]
(.71
ci:
Ik. P
75.
672 Reported by al-Bukhaarec.

673
Reported bj
Aboo Nu'aym.
324
An
If a
person makes his intentions sincere for the sake of Allaah, and practices the
strives to
knowledge that he knows, and

will
gain
more knowledge,
it is
very likely that he
be blessed with
this type
of ability.
v.
The Qualifications of a Mufassir A person who wishes to interpret the Qur'aan (a mufassir)
and
qualities before he
just pick
is
must
to
fulfill
certain con-
ditions
allowed
of
to explain the
Qur'aan
people - not eve-
rybody can
up the Book
from
Allaah and
start interpreting
(d.
it!
As was quoted
ble for
earlier
Imaam
ash-Shaafi'ee
204 A.H.),
"It is
impermissiis
any person
to give verdicts
concerning the religion of Allaah, unless he

its naasiltfi
knowl-
edgeable of the Book of Allaah, and
from
its
mansooltfi,
and
its
muhfcam
from from
its its
mulashaabih, and
its
interpretation,
and
its
process of revelation, and
madanee, and
its
of the Sunnah..."
asbaab an-nuzool.
On top of this, he
ma/foe must be knowledgeable

its
As-Suyootee,
before he
is
in his al-Itqaan, lists fifteen characteristics that a
person must have

a
qualified to interpret the Qur'aan.

is
However, these are only
summary of
and
others,
the qualities that a mufassir

are listed briefly below.
mufassir,
1
required to have.
Some
7 ''
of these qualities,
The
first
four are inherent qualities that arc essential in a

acquired.''
and the others are external and
The proper intentions, since the Prophet

tions.""
"
(j|) said, "All
actions are by inten-
The mufassir must
intend to please Allaah by this action of interpreting

to
the Qur'aan,
and he must intend
guide people
to the Straight
Path
to the best
of his abilities. 2)
The correct
cal or his
Islaamic beliefs ('aqcedah).

sect,
If
person
is
not a Muslim, or of a hereti-
misguided
will
then he cannot be trusted

to
in interpreting the
Quraan,
lor
motive
be
to
defame Islaam, or
defend
his particular sect or beliefs.
3)
To be free from
If a person
is
practising or believing in innovations,
and
to respect the Qur'aan.
innovating in the religion of Allaah, then he will have no qualms

in the interpretation
about innovating
must
love
and
respect the
is
of the Book of Allaah. Also, the mufassir Quraan, and have the proper beliefs concerning it.
Part of this belief
that he
must believe that the Qur'aan
is
the actual l{alaam of

(d.
Allaah (and not an 'expression' of the l(alaam of Allaah!). Ibn al-Qayyim
758
A.H.)
said, "...(a mufassir)
must witness
that
it
(the Qur'aan)
is
the /(a/aam of
Allaah, which Allaah actually spoke, and
which was revealed

and
is
to the
Prophet
(s^g)
by inspiration. Anil none can grasp

givings
its
meanings unless
ii
his heart
is
free of misreally
and doubts with regards

is
to the Qur'aan,
person does not
believe that the Qur'aan
from Allaah, then there

the Qur'aan).
a disease in his heart
(which
prevents
him from understanding
C>7-f
.in-N.ili.i.is. p. 12-t.
v.
67^ as-Suyooicc,
2,
pps. 22S- ?7; ar-Koomic. pps.
^6-42: Xamralcc. pps. 11-1
>.
676 Reported by al-Bukhaaree ami others. 677 ar-Roomee,

p.
1
2.
The
4)
Interpretation
<>i
the
Quraan
Tafseer
325
Repentance and a pious

Allaah to the best of his
heart.
This condition means that a mufassir must
fear
abilities,
and
if
he
falls
into a sin, he
it.
must immediately
meanings, ex-
repent to Allaah for that sin, and not return to
This
is
because, as Ibn alits
Qayyim
cept if it
said,
is
"No
heart can understand the Qur'aan, or grasp

it
pure, and
is
impossible for a heart
lull
of evils and innovations to
understand the meanings of the Qur'aan properly.""'"

5)
A thorough and proper understanding of the fundamentals of religion

so that a mufassir can avoid falling into
{'aqecdah),
that
many of the
heresies
and innovations
Qur'aan.
misguided
6)
sects did
with regards
to the
understanding
of the
Following the proper methodology of tafseer.

odology was outlined
in the
A basic
introduction to this meth-
previous section.
7)
Knowledge of the Arabic language and its vocabulary. Such knowledge must, of course, be on a scholarly level; a person whose primary language is Arabic is not
necessarily knowledgeable of Arabic to the level that
is
required to interpret the
Qur'aan.
X)
'))
Knowledge Knowledge
of Arabic
of
grammar (nahw).
(satf).
Arabic morphology
basis of Arabic
10)
1 1
Knowledge of the
words and word structures
(ishliqaaq)
1
Knowledge
of
Arabic rhetoric, eloquence and manners of

ol
oratory.'"'
12) 13)
The know ledge
the
s_alecl,
da 'cej, shaadh ami baatjl qiraaats.
The knowledge of the The knowledge
principles of J/q/i (usool al-fiqh), so that he can interpret
die verses pertaining to laws in a proper manner.

14)
oi'fiq/i itself,
so that
he
is
aware
ol
the various interpretations ol
the verses pertaining to laws.

15) 16) 17)
The knowledge
The knowledge
oiasbaab an-mtzool, and related sciences.

of naasiffh
and mansookfi, and
related sciences.
(-yg). in
The knowledge of the hadeeih of the Prophet

the interpretation ol the Qur'aan.
particular those related to
8)
The knowledge of all
the other branches of 'uloom al-Qur'aan, including

,
malice
and madanee, muhfcam and mutashaubih and the types

19)
ol\' i'jaaz
of the Qur'aan.
endowment that is not possible to obtain by one's self. This is a type of gift from Allaah to whomever He chooses. This type of intellect was what the Prophet ($g) prayed for when he prayed for Ibn 'Abbaas, "O Allaah, grant him
divine
an understanding
of interpretation."
678 Zamralcc,
p.
1.
679 This one point
is
summary
ol three different points in the liqaan, all ot
which arc types
ol
knowl-
edge related to the Arabic language. These are the knowledges u( ma'aaiii,
Inulee'.
and bayaan.
326 An Introduction
to the Sciences ot the
Qur aim
can he appreciated that not everyone
it,
From
is
this
list,
which
is
lar
from exhaustive,
it
qualified to pick
up the Qur'aan
anil start interpreting
in particular if
he
is
not
even familiar with Arabic! Ol the

list,
fifteen
conditions that as-Suyootec mentions in his
seven - almost hall
are directly related to the

for
knowledge
ol
In addition, the
knowledge required
every other condition
(in
terms of books and
scholars)
is
not available in any language other than Arabic!
It is
not surprising, therethat, "...the Arabic-
fore, to see
(d.
72K A.H.) saying
language
is a
part ol the religion (ol Islaam)!""
vi.
The Types
of Tafseer
is
Ibn 'Abbaas said, "Tafseer

their language, a type
divided into four types: a type that the Arabs
know by
the scholars are aware

for the type
which no one can be excused from not knowing, a type which sl of, and a type which none can know except for Allaah."'' As
ol
which the Arabs are aware

of
because
ol their
speech, this
is
due As
to their for the
knowledge
type
Arabic vocabulary,
grammar and
the principles of rhetoric.
which no one can be excused from not knowing, this refers to the basic principles of Islaam, such as the Oneness of God (tawlwed), the finality of the prophelhood of
Muhammad
type
(*yg),
and the general laws and commandments

are
in
Islaam. As for the

all
which the scholars
aware
ol, this is
because they are knowledgeable of
the
branches of 'ulootn al-Qur'aan, and are capable afijtihaad. They are, therefore, qualified to interpret the verses ol the
Qur'aan in
is
manner which
others arc incapable
of.
As
lor the type

of
whose knowledge
matters
the unseen, such as the time ol the
known only to Allaah, this is the knowledge of the Day ol Judgement anil the actuality ol
the Attributes of Allaah.
However, what
is
meant
in this section
by the
types"
of tafseer are the various
methodologies that the scholars of tafseer have used while interpreting the Qur'aan.
During the
and
that
it
history of Islaam, the Qur'aan has been subject to

all
hundreds
oltafseers,
is
not feasible to discuss
of them.
It is
possible, however, to divide the tafseer?.

all tafscers
have been written into broad categories, into which almost
can be
classified,
and discuss the general principles
that each category has in
common.
categories,
The
when
found
various tafscers can, in general, be classified in one of six
main
each of which has certain commonalties that which will be discussed below. Ofcourse,
a certain tafseer in that tafseer
is is
placed in one category, this does not imply that
all
that
is
based upon that one particular methodology, bur rather that

ol
the general
methodology
the
book
ol
is
as
shown.
For each category, examples
the most
methodology
will
be given, and some
will be elaborated
famous tafscers that were written with that upon in the next section."""'
()X(I
Ibn Taymiyynh.
Ahmad
2.
|>.
ibn "Abel al-Haliim: hjiiiLhi J>-Sn\hii al-MlIStaqccm, lid.

p.
)r.
Na.isir al-Aql,
Maktabah ar-Rushd, Riyadh, 1994)

(>xi
469.
az-Zarkashec,
v.
164.
all
<>l
682
The primary
Ivrv
references tor the names, classifications, .mil slum critiques ol
these tajiccts were:
adh-Dhahabcc
\\u in-,
(entire work), ar-Roomcc (pps. 144-152).
an-Najdcc
(entire work),
and the relevant tafscers
The
A. Tafseer based
This category
is
Tafsccr
527
on Narrations
tafsccr
known
is
as tafsccr bil
mathoor, or
based on narrations. In
ol the
other words, the Qur'aan
interpreted based
upon other verses
Qur'aan, luidecth
ol
of the Prophet
tafsccr
is,
(sy?).
and statements of the Companions and Successors. This type

the most authentic and proper
ol course,
method
ol tafsccr. Typically, the at least
authors ol this type of tafseer included isnaads of the narrations, or

the
referenced
work where
the isnaad
was found.
this type ol tafseer are:"'"
The most important works based on

1
jaami' al-Bayaan
(d.
'an Ta'tvcel Aay al-Oitr'aan.
by
Muhammad ibn ]areer at-Tabaree

(d.
310 A.H.) (This work
will
be discussed
in greater detail in the next section).
2)
Tafsccr al-Qitraan a/- 'Adheeni. by Ibn
Abee Haatim ar-Raazce

(3gg)
327 A.H.). This
work
the
is
compilation ol narrations from the Prophet
and the sa/af concern-
ing tafseer.
The author is a famous scholar of luidecth. and one ol the Imaams of science at jarh wa ta'dcel (the science of categorising the people of narrations
reliability). In his
based upon their acceptance and
work
ol tafsccr.
he kept
his
own comments
classic 3)
to a
minimum, and compiled thousands

m*
(d.
ol narrations
is
from the
Prophet (^) and the sa/af This tafseer was only printed recently, and
one of the
works
in the field of tafseer bi a/-nnithoor.
Bahr al-'U/oom, by Aboo al-Layth as-Samarqandee
375 A.H.). This work

only in manuscript
was only printed

ol die narrations,
recently, after
having existed
tor centuries
form. Although the author quotes from the sa/af. he does not include the isnaads
thus
making
it
difficult to benefit fully
from
it.
On
occasion, he
ascribes views
said...'.
and interpretations to unknown scholars, by
stating,
"Some of them
In addition, alter quoting the various opinions concerning a verse, he

a decisive
rarely
draws
conclusion between these opinions, thus leaving an averit.
age reader confused. Certain Soojic tendencies are also to be found in

ever, the
How-
work
is
a useful reference, especially
it
one wishes
to obtain early inter-
pretations of a verse after the time of the sa/af.

4)
Al-Kashf wa al-Bayaan
A.H.)
'an Tafsccr a/-Ottr'aan,
by Aboo Ishaaq ath-Tha'labee

(d.
(d.
427 A.H. ). Commenting on
this tafsccr.
724
said, "...there are a large
reported by ath-Tha'labee... As a
number ol fabricated luidecth which have been man, ath-Tha'labee was righteous and pious,
ol tafseer all
but he cared
little
about his sources, and copied from the books
kinds
of things without discriminating between the authentic,
weak and
fabricated..."'''
6X5 ar-Roomcc,
p. 90.
Also sec adh-Dhahabee's work,

in the liclil
v.
I,
pps 214-261.
tafsccr of Ibn jareer
6K4 There arc lour primary works

(d.
oi tafsccr bi al-ma'tlumr. the
at-Tabaree
310 A.M.). the tafseer of Ibn Abee Haatim

tafseer
(d. .527
A.H.). the tafseer of'Abd ibn Huniayd (d. 249 A.H.).

reported that
first
and the
revolve
of Ibn al-Mundhir
(d.
518 A.H.).
It is
all
narrations ol tafsccr bi al-ma'thoor

in print:
around these four great works. Unfortunately, only the

I(
two are
the other two have not. ibn
as of yet. been discovered in manuscript form.
is
also reported that

is
Imaam Ahmad
Hambal
(d.
241
A.H.) authored
voluminous work
ol tafsccr. but this too

p.
missing.
685 Ibn Taymiyyah. Mtiqaddimah,
40
328 An Introduction
to the
Sciences
<>l
the
Quraan
ol Israa'eeliyaat narrations.
This
tafseer contains a large
quantity
Alh- Tha'labce
also delves extensively into the
grammar
ol the
Quraan, and
the rulings and
opinions concerning the verses related lafiqh.

5)
Ma'aalim at-Tanzeel, by Ahoo

(il.
Muhammad ai-Husayn
a very
ibn
516 A.H.).
The author was

is
famous scholar
fiqh.
ol
ol Inideeth (his
Mas'ood al-Baghawee book ol

tafseer.
hadeeth.Sharh as-Sunnah.
ars praised
is
his
most famous work),

it.
and
Many schol-
hh tafseer,
anil
Ibn Taymiyyah said
"The
tafseer ot
al-Baghawee
summarised version
ol at- Tha'labcc's tafseer, except that
he avoided narrat-
ing fabricated traditions anil the views ol the innovators.""'"' the interpretations of the salaf without isnaad.
6)
The tafseer mentions
Al-Mtiharraral-Wajcczfcc Tafseer al-Kitaab al- Azecz, by Ibn "Atiyyah al-Andalusee

(d.
546 A.H.).
its
it
The author was
a very
famous scholar
ol
Andalus, ami eventually
became
out that
7)
Chief Judge (Oaadee). Ibn Taymiyyah praised hhtajscer, but pointed

has minor errors in
1
'*'
it.
Tafseer al-Our aan a/- 'Adheem, by Ibn
Katheer ad-Dimashqee
(d. 77-4
A.H.). (This
work
8)
will be discussed in greater detail in the next section).
Al-jawaahir al-Hjissaan
Tha'aalibee
(d.
fee Tafseer al-Oitr'aan,
by
Abd ar-Rahmaan
from over
it
ath-
876 A.H.). The author summarised
this tafseer
dred works (some of them not extant anymore), primarily basing

'Atiyyah's work.
a hunon Ibn
Most of the quotes from other tctfseers are verbatim, and
refer-
enced.
9)
Ad-Durar al-Maiithoor fee at -Tafseer bi al-Mdthoor, by

(d.
[alaal
all
ad-Deen as-Suyootee
911 A.H.). In this work. as-Suyootee compiled
the narrations he could
find Irom the Prophet ($yg)

verse.
The work
its
is
and the salaf concerning the interpretation of every voluminous and extremely useful; however, in order to maxto
imise
value,
it
needs
be
critically edited to differentiate the
weak
narrations
from the authentic ones.

1(1)
Fatk al-Oadeer, by
Muhammad
of
ibn 'Alee
ash-Shawkaanee
(d.
1250 A.H.).
The
author was
lamous scholar
is
time. This tafseer

tions,
Yemen, and one of the greatest scholars of his an excellent combination of interpretation based upon narrain
proper ray, differences
the
i/ira'aat,
and the language and grammar
of
the
Quraan. Ash-Shawkaanee managed
to eloquently
summarise an
five
interpreta-
tion ol the
1 1
Qur'aan based on these various methodologies into

'Ecda/i
volumes.
Adwaa' al-Bayaanfcc
ash-Shanqeetce
al-Our aan bi al-Oitr'aan, by
Muhammad al-Ameen
many
the
of that. In the work,
(d. 1.393
A.H.). Ash-Shanqeelee has been called by

is
scholar of this century, anil this work

the author conditioned
just
one indication
upon himself to
interpret the
Qur'aan with the Qur'aan

ol
(although he did not interpret every verse).

to
No student
knowledge can
afford
be without
this
work. Unfortunately, he passed away before he could complete
hS6 Ibn Taymiyyah. Miu/iiddimu/i.

(>X7
p.
-1".
.il-Qanaan. p. 565.
The
the work, but his
Tafseer
329
he
left,
and completed the

this
list is
main student (Shaykh Atiyyah Saalim) took over from where last two volumes of the ttifsccr.
not exhaustive, and neither arc
in
all
Of course,
ogy
of tafscer
the works mentioned cor-
rect in all that they say.
However,
general, the works listed followed the methodol-
with narrations, and gave this methodology precedence over others.
B. Tafsf-fj* based
Tafsecr ar-Ra'y
rily
ox Personal Opinions
earlier.
was defined and discussed
These
tafsccrs are
based primaof a verse, the
on
ijtihaad
from the mufassir, based on the nuances
of the
phrasing
various linguistic connotations carried by a word, and other factors. Of course, this
does not imply that the narrations of the Prophet (^g) and Companions are absolutely ignored in these works, but rather that the primary purpose and source of these
seers taf
was
ijtihaad.
Although some of ihe taj'scers written with

problem that
methodology are useful works, the arose was that the two primary sources of tafseer - tafscer of the Qur aan
this
with the Qur'aan and Sunnah - were not given great emphasis by most of these scholars,
and secondary sources were used
to interpret the Qur'aan.
Thus, some of these and hadecth

of
tafseers (but not all)
became
well
known
for contradicting other verses
the Prophet
tion,
(-ig),
since these were not considered while interpreting a verse. In additafseers
some of these
were written based upon the type
ol
my
that
is
blamewor-
thy; in other
words, scholars
in
who
did not have the proper 'aqeedah wrote interpretato
tions of the
Qur'aan
which they sought

ol tafsecr is
\
defend and prove their innovations.

tafsecr
One
dict
of the best
forms
one
in
which
is
by narrations
it
is
given prec-
edence, while tafscer based on ijtihaad (ray)
only used as long as
does not contra-
anything stronger than
it.
Some of
the works mentioned above (for example, the

as having
works of Ibn Katheer and ash-Shawkaanee) can be considered
combined
these two types of tafscer. with the proper emphasis on each type.
The works The works

that
1)
is
that can be classified in this category can be sub-divided into
two
cat-
egories: tafsecr based upon praiseworthy that
my, and tafseer based upon blameworthy ra'y.

tafscer
might be considered as having followed

1'1
based upon
ra'y
praiseworthy arc:
"1
Mafaatih al-Ghayb, by Fakhr ad-Decn ar-Raazee be discussed

in greater detail in the next section).
(d.
606 A.H.) (This work
will
2)
Anwaar
at-Tanzeel
wa
Asraar at-Ta'wcel, by Naasir ad-Decn al-Baydaawce
(d.
691 A.H.).
The
is
author based his tafscer on some narrations from the

his
salaf, az-
Zamakhsharee's work, and ar-Raazce's work, and also included

At times, he
own ijtihaad.
influenced by az-Zamakhsharee's opinions in 'aqeedah, and ar-
Raazce's
'scientific' interpretations of certain verses.
688 ar-Roomee,
p. 103;
Also see adh-Dhahabee,
v.
I,pps. 297-368.
330 An Introduction
Qur'aan
3)
Maclaaril{ at-Tanzeel wa Haqaa'iq at-Tdweel, by
Aboo al-Barakaat an-Nasafcc

is
(cl.
701 A.H.).
The author was an

is
ardent Ash'aree in 'aqeedah and Hanafce aifiqh,

primarily based on aldeletes \\\<;Mu'lazilec
and
his tafseer
a clear indication of this. His tafseer
Baydaawee's and az-Zamakhsharec's works, except that

beliefs
lie
found
in
the
latter.
The tafseer summarises a/.- Zam a khsharce's comments

ol
on the
4)
literary
eloquence
the verses.
(d.
Litbaab at-Tdweel fee Ma'aanee at-Tanzeel, by 'Alaa ad-Dccn al-Khaa/.in

A.H.).
rised
741
The
author, as he himself mentions in his introduction, merely

ol
summaprimarily
some
the tafseer* written before his time, basing his
summary
on al-Baghawee's work.
5)
Gharadib al-Qur'aan wa Raghaaib al-Furqaan, by Nidhaam ad-Dccn ibn al-Hasan
The author based his tafseer primarily on arRaazce's work, and added many benefits Irom az-Zamakhsharce's work. The author was not merely a compiler of quotes, lor he frequently gives his own opinan-Naysabooree
(d.
728 A.H.).
ions,
and critiques the views of ar-Raazee and az-Zamakhsharee. However, the
tafseer contains
a
some philosophical
.
discussions, certain Soofic interpretations, and
defence
of
the views of the Ash'arees against the views ol the Mn'tazilah.
6)
Al-Balr al-Muheei, by
(d. 7-45
Muhammad
ol the to
ibn Vbosuf, otherwise
known asAbooHayyaan
its
A.H.) This
is
a very useful
work, since the author concentrated on the

literary i'jaaz. At
first
grammatical analysis
glance, the
tion of
tlie
Qur'aan, and accentuated
work seems
be more of a grammatical discussion than interpretais
Qur'aan, but this
perhaps the most distinctive feature of the work,
as
the author mentions the various differences that the scholars of
held concerning the analysis (i'raab) of certain verses.

first
grammar have This work is perhaps the

of a
verse.
work
to turn to in order to obtain a linguistical analysis

is
Another
ol az-
salient feature of this tafseer
that
Aboo Hayyaan
refutes
many
Zamakhsharcc's
he shows
heretical ideas
from the Arabic language

is
itself (in
other words,
how az-Zamakhsharee
incorrect in deriving certain beliefs based
upon Arabic grammar).

7)
Tafseer al-falaalayn, by Jalaal

Jalaal
ad-Deen as-Suyootee
This
tafseer is
(d.
ad-Deen al-Muhalla (d. 864 A.H.) and his student. 91 1 A.H.). This tafseer was started by al-Muhalla.
it,
but he died before completing

his death.
so his student, as-Suyootee, completed
it
alter
perhaps the most famous tafseer

its
in this category,
and
size.
very popular amongst the masses, primarily due to

8)
simplicity and modest
As-Siraaj al-Muneerfee al-I'aanathi alaa
al-Hakeem al-Khabcer, by
wise
Shams ad-Deen Muhammad

as-Sharbeenee
(cl.
Ma 'rifat/ii ba 'di Ma 'aanec Kalaami Rabina ibn Muhammad, other977 A.H.). Despite
its
known
f,
as al-Khateeb
lengthy
title.
the tafseer
primary purpose was
to simplify
and condense the interpretation of

it.
the Qur'aan so that the average
Muslim could read
The author
works
ol
benefits Irom
and quotes manv works
of the tafsecrs (in particular, the
al-Baydaawee.
al-Baghawce, ar-Raazee and az-Zamakhsbarec),
anil includes his
own
critical
comments
as well. In addition,
he
strives to
show
the relationship between the
arrangement of the verses of the Qur'aan.
The
(
Tafseer 331
')
Irshaad al-
'Ac//
as-Saleem ilea Mazaaya al-Kitaab al-Karecm, by
Aboo as-Sa'ood
is
Muhammad
ibn
Muhammad al-'Imaadee
especially usciul lor
its
(d.
982 A.H.). This tafseer
moder-
ate-sized one.
and
its
discussion ol the eloquence of the
Qur'aan, and certain wisdoms behind

1
arrangement.
'
(I)
Rook n/-Mi/ a mice fee

'
Tafseer al-Quraan al- 'Adheem wit as-Saba al-Mathaanee, by

(d.
Shihaab ad-Deen al-Aloosee

quotes and benefits from
too
1270 A.H.).
voluminous work: the author
many tafseers, and also gives his opinions. However, on many occasions, the author gives bizarre Soofi interpretations to a verse, and this is why some scholars use this tafseer as an example ol tafseer al-ishaaree (to be
discussed below).
1)
Maluiasin at-Ta'weel, by (amaal
ad-Deen al-Qaasimee (d. 1332 A.H.). The author was a famous scholar ol Syria, and his work earned him considerable praise by the scholars of his lime, such as Muhammad Rasheed Rida (d. 1354 A. H.) and
others.
This
tafseer
is
primarily a collection and

his
tafseers,
and the author purposely keeps
summary ol quotes Irom comments to a minimum.

(d.
other
12)
Tafseer
al-Kalaam al-Mannaan, by 'Abd ar-Rahmaan as-Sa'adec

Arabia, and
a
1376 A.H.).
ol the
The author was one of the most famous scholars ol

aqeedah
ol the salaf.
defender
His aim
in this tafseer
was
it is
to present the meanings and
interpretations ol the Qur'aan in simple language, without any detailed discussions or evidences from other sources;
hence
included in this category.
It is
available in five small volumes. This tafseer

tafseer for the
is
perhaps the most useful work
of
layman who does not wish

if
to
go
into any detail about the various
interpretations of the Qur'aan;

plain
It
a person wishes to understand the Qur'aan in
and simple language,
this is the reference that
he should obtain.
must be mentioned, however,
that the fact that these tafseers followed ray based
contrary,
upon knowledge does not imply that all that is contained in them is correct; on the some of them contain grave errors (such as the works of an-Nasatee ami arRaazee), while others are relatively error-tree (such as as-Sa'adee's work).
The
of one
tafseers that are written
with
ra'y that is
based upon desires, and with the

every tafseer written by a scholar
ol this type ol tafseer. Per-
intention of defending innovations, are

ol the heretical sects
many;
in fact,
can be considered an example
haps the more famous

1)
ol these tafseers are:
Tanzeeh al-Oiiraan
'an al-Mataa'in,
by Qadec
ol the
Abd
al-Jabbaar
al-Hamadanee
(d.
415 A.H.), one of the leading scholars

2)
Ma'tazilah.
Al-Kashaaf by
Mahmood az-Zamakhsharee (d.

in the
538 A.H.), also of the Mh 'tazilah.
(This tttfieer will be discussed

?J
next section).
Maj/na' al-Bayaan fee Tafseer al-Our'aan, by
Aboo
'Alee al-Fadl ibn
Hasan
at-
Tabarsee
(d.
538 A.H.), a Shee'ite scholar.
'
332
An
C. Tafseer of the Jurists
The Qur'aan
it is
is,
of course, the
primary source offiqh, or jurisprudence. Therefore
no surprise
to find that certain scholars tafscers
have turned
to the
Qur'aan with
this in
mind, and written
with the primary purpose of extracting laws from the

is
Qur'aan. This type of tafseer

fact,
known
as tafseer al-fuqahaa, or tafseer of the jurists. In
some
tafeecrs of this type
only deal with those verses that have a direct relation-
ship to fiqh. and do not discuss verses primarily related to other matters. However,
most of the
classics in this field discuss all the verses
of the Qur'aan. with particular
emphasis on law-related
verses.
Some
1)
of the famous
tafseers written
with this methodology include:

as al-Jassaas
Tafseer Ahfcaam al-Ouraan, by

(d.
Aboo Bakr ar-Raazee, otherwise known

written from
a
370 A.H.). This
tafseer
is
Hanafee point of view.

tafseer
is
2)
Akfcaam al-Ouraan, by Aboo Bakr al-Bayhaqee (d. 458 A.H.). This compilation of narrations from Imaam as-Shaafi'ee.
Tafseer Ahfraam al-Ouraan, by
1)
Aboo Bakr ibn

and
is
al-'Arabee
(d.
543 A.H.). Primarily
written from a Maalil^cc perspective,

hab.
4)
considered a reference tor the madh-
Al-Jaami'
li
Ahfyiam al-Ouraan, by Aboo "Abdullaah al-Qurtubce
(d.
67 1 A.H.).
incor-
To
place this tafseer in the category of tafseer bi al-ma'thoor

the author follows the proper
would not be
icct, for
methodology
in
the interpretation of the
Quraan. However,
the tafseer
5)
is
the tafseer emphasises the aspects related to the fiqh of a verse.

all
Although al-Qurtubce discusses
the opinions concerning the fiqh of a verse,
considered to be from a Maalikee perspective.

'Urn at-Tafseer. by Ibn al-Jawzee (d.
it
Zaad al-Maseer fee

this tafseer
is
597 A.H.). Even though
not primarily meant for fiqh,

its
nonetheless can be considered a
Hamba/ee
6)
tafseer in
discussion of verses related to fiqh.
Nayl al-Maraam fee
Tafseer
Aayat a/~Ah/<aam, by
Muhammad
in India,
Siddecq Hasan
Khaan
(d.
1307 A.H.) This tafseer only discusses those verses that deal with JJq/i.
The
author was one of the scholars otAhl al-Hcideeth does not conform
to
and therefore
his
tafseer
7)
one particular madh-hab.
Rawa'i" al-Bayaan Tafseer Aaytaat a/-Ah/(aam, by the

'Alee as-Saboonee.
modern author Muhammad

to fiqh,
He
also restricts
himself to those verses related
and
does not conform to one partictdar madh-hab.

<i)
Tafseer Aayaat al-Ah_kaam, by
Manaa' al-Qattaan (author ol Mabaabithfee 'Uloom

restricted to verses related to fiqh,
al-Ouraan). This one also

fined to one madh-hab.
is
and
is
not con-
689 ;.r-Roomcc.
p. 94.
The Interpretation
ot the
Qur'aan
Tafsecr 333
D. Scientific Tafseer
Another category of tafseer
'ilmee.
is
what has been termed
'scientific tafseer,
its title,
or tafseer al-
This type
of tafseer, as
can be presumed trom
seeks to interpret the those verses in the
Qur'aan based upon
scientific facts.
These tafseers concentrate on
Qur'aan which discuss nature and aspects related
to the physical world,
and seek
to
explain these verses in the light of 'modern' science. Therefore, these tafseers seek to
elaborate
upon
as
the scientific t'/aas ol the
Quraan.
it is
However,
was pointed out
earlier in the section of scientific i'jaaz,
abso-
lutely essential that the proper
methodology
for extracting these scientific facts be
followed. Unfortunately, almost
none
ol the tafseers that are
famous
for this type of
interpretation followed such a methodology; instead, these authors sought to provethat the
Qur'aan mentions every type of science and knowledge known to man. Most
even went
to ludicrous extremes,
of these interpretations
claiming that the Qur'aan

ot engineering,
had 'founded' and
laid
down
the sciences
and principles
medicine,
astronomy, meteorology, algebra, metallurgy, agriculture, carpentry, sowing, weaving,

tanning, baking, precise measuring, and underwater
ol
diving!"'"'
As can be seen, most on occasion, some

is
these topics are not mentioned as such in the Qur'aan at
all;
basic aspects of these sciences are
mentioned or hinted
at.
but never
all
any discipline
or principle explained.
To presume
that these sciences are

it
based on the Qur'aan
requires quite a degree of imagination;
is
true that the Qur'aan docs not

in general,
condemn
forms the
these sciences, and encourages
knowledge
but to claim that
it
basis for the principles ot these disciplines
is
absurd.
The two most famous tafseers

Deen
ar-Raa/.ee (d.
in this
category are Mafaatihal-Ghayb, by Fakhr ad-
606 A.H.) (also mentioned above), and, alfawaahirfee Tafseer al(d.
Oitraan al-Kareem, by the famous Egyptian scholar. Shaykh Tantaawee (awharee
1359 A.H.). There are other tafseers that have been influenced to various degrees by
this type ol interpretation,
perhaps one
ol
the most extreme being Tafseer al-Maraaghee,
by
Ahmad
ibn Mustafa al-Maraaghee (d. 1952 CE). In this work, the author denies or
distorts almost all the supernatural miracles of the prophets,

ol angels nndjinns,
and denies the existence
on the presumption and
that these lads are not explainable by science.

is
He even goes to the extreme of claiming that Aadam

since 'modern historical Dr.
ol this
not the father ot
all of
creation,
6'"!!
scientific research
does not support
this theory'
Muhammad adh-Dhahabee, one of the foremost scholars ofcomparative tafseer

century, complains ol the increasing popularity ol this type of tafseer,
and
states,"'''
This type of tafseer the Qur'aan

is
mean
tafseer al-'ilmec,
which
tries to
prove thai
the un-
composed of all types of disciplines, the modern and
discovered
has became increasingly widespread in our times, and very
690 For a
list
ol the various verses thai
have been used to 'prove' these aspects, see ailh-Dhahabec,
V.
2,
pps. 518-522.
691
an-Najdec.
p. 69.
it
692 adh-Dhahabee,
this
2. p,
5s4.
This author has not seen a better refutation

topic,
i.
ol the over-zealousne-s ol
1
brand of tafseer than ad-Adh-Dhahabee's discussion of the
_'.
pps. 51
-588.
334
An
Quraan
and care
lor the
popular lor those
who
that
are specialised in science
Quraan.
which
The
effect that this

is
brand of tafseer that has dominated the hearts of these
people has had
we
find a plethora
of hooks being released

it
in
these authors try to twist the
Quraan
it.
so that
appears as
il
all
die sciences
of'the heavens and earth are
in
whether
explicitly or implicitly.
And
this
is
based upon their presumption, as

tations of the
its
we mentioned
earlier, that these interpreits
Quraan
its
are the
most important prool of

(that
it
authenticity,
and
i'jaaz,
and
permanency
can be applied in
all
generations).
In
reality, il
seems
that the authors of these type of tafscas
were so impressed and
awed with the West and its sciences, that they felt that the only way of proving Islaam was to show that the Qur'aan had preceded the West in the knowledge of all of these sciences. These authors tailed to realise, however, that the goal ol the Prophet () was not to teach mankind science, but rather to teach them the worship of Allaah! It is not of the primary goals of the Sharee'ah to provide and elaborate upon the disciplines ol modern science, as Imaam ash-Shaatibee (d. 79(1 A.I I.) mentioned over six
centuries ago.
693
Ash-Shaatibee further stated

iinimuh, from the
that,'''"
...the siilaf ol this
Companions and
yet
the Successors
ol the
and
those that
its
came
alter
them, were more knowledgeable

in
it;
Qur'aan and
sciences
and what was hidden and
none of them spoke of these
tilings that are
claimed to exist except lor what

il
we discussed
in
us,
(i.e..
some basic
sciences)...
they had become engrossed

in
such subjects, and exam-
ined (the Qur'aan
such a
light),
(i.e..
it
would have reached
and
at least
the
basic principle ol this issue
scientific interpretation)
would have been

shows
that thej
proven
to us.
But
we do
not find any mention of this, which
did not have this concern with them.
And
this
is
clear prool that the
Qur'aan
was not sent

Qur'aan). Yes,
that the
to affirm
what these people
are
presuming
(exists in the
we
are not denying thai the
Qur'aan mentions some science
Arabs bad, and other (sciences) that are well-known; material that
il
astonishes people of intellect... but to presume that

il
contains matters that
does not, then no!

if
In other words,
this
it
the salafdid not place too

it
much emphasis on
facts that a
is
this type oStafseer,
shows
that
it
is
not worth holding
in
such importance. As ash-Shaatibee

person living
stated,
in the
is
true that the
Quraan
contains scientific facts
sixth century
CE would
not know, but to presume that this

is
the primary purpose of

is
revelation, or that the
Qur'aan
a reference to all the sciences
a gross error.
To conclude,
this field.
tafseer al-'ilmee
must be placed
in
its
proper position; loo
much em-
phasis should not be given to this topic, and neither should one exert
all his efforts in
The Qur'aan was
sent as a guidance for

to lay
mankind
so that they could prop-
erly
worship their Creator, and not
proper methodology should be followed

to.
down when
principles of science. In addition, the

this type of interpretation
if
it
is
resorted
Tafseer al-'ilmee
is
an important type of tafseer, but only
is
used properly.
695 adh-Dhahabee, 694

ibid.,
:
v,
2. p. =525.
ii
v.
2, p.
526. Is
not as if ash-Shaajibee
is
addressing the modern authors of these types of
tafscers
The
Interpretation ol the
Quraan
Tafieer
335
E.
Tafseer al-lshaaree
is
Tafseer Based on Inner Meanings

a type ol tafseer in
which
it is
assumed
it,
that every verse in the
Quraan has
a certain hidden or inner
meaning
to
anil this
meaning cannot be
obtained except by a few chosen people. This type ol tafseer was prevalent amongst
the Soofis. Needless to say. such tafseer
interpretations, the majority ot
that
was well-known
basis
is
for
its
extremely imaginative
It is
which had no
ol"
from any
verse!
lor this reason
many
scholars said, "This type
tafseer
not considered tafieerl""
However, some scholars allowed

tions
1)
this type
of tafseer, as long as the following condi-
were met:"""
tafseer.
That do fic/h rulings or 'aqeedah be derived from such
2)
That
verse.
the ishaaree interpretation does not contradict the apparent
meaning of the
3)
That
the ishaaree interpretation
is
not claimed to be the only or primary
meaning
of the verse, thus negating the apparent meaning.

4)
That the
ishaaree
meaning does
not contradict other aspects ol the Sharee'ah or
common
5)
sense.
That
this interpretation
it
has some basis for
it
in the Sharee'ah.
is
6)
That
is
not presumed that belief in the ishaaree interpretation

it
obligatory.
In reality,
would not be
that
incorrect to say that ishaaree interpretations that are

interpreta-
acceptable
tions based
(i.e.,
meet the above conditions) are nothing more than

it
on
correct ray. Thus,
would probably be
saler to refrain
from using the

far-
term
tafseer al -ishaaree,
due
to the tact that this
name
has been associated with
fetched interpretations, particularly of the Soofis.

Tafseer at- Ishaaree
was not used by
all
those
who
interpreted the Qur'aan;
on the
this
contrary, the majority of
works quoted above did not concern themselves with
type of interpretation.
Some
is
works, while concentrating primarily on the apparent

ishaaree meanings. Perhaps the
meanings
of the verse, also
commented on
most
fa-
mous
after
tafseer
of this type
al-Aloosce's (d. 127(1 A.M.)
work (quoted above),
since,
quoting various opinions concerning the apparent interpretations of

ignored the apparent meanings
a verse,
he
to-
usually ends the topic by mentioning such ishaaree interpretations.

tally
ol
Other works
the verse, and concentrated only on ishaaree
ones. These works were primarily authored by extreme Soofis, and are not very popular
amongst the masses. An example
ol
such
work
is
the tajsccr ot
tafseer
Muhcc ad-Dcen
known
for
its
ibn Arabee (d. 638A.H.), the
famous Soofi
heretic.
This
contains such blaswell
phemous
interpretations that even al-Azhar University (which
is
Soofi leanings) issued a decree prohibiting the publication and sale of this work!
To give some examples of what
tafseer al-ishaaree
is like,
three ishaaree interpreta-
tions are quoted, in order ot 'extremity*.
695 az-Zarkashee,v.2,p. 170.

(."I.
Ik. pps.
>IW->l;.Llh-l>l,.ih.ikc.
v.
2.
|>.
-HIS.
336
An
An example of this type oi'iufsecr is concerning the story of Taaloot when he tested
his people.
The Qur'aan
states.
Then, when Taaloot

you with
a river;
set
oul with
liis
armv, he said,
it.
"Verily,
Allaah will
test
whoever drinks from
he
will not
be with me, except

except
a
if he
takes (a sip) with his hand.' Yet, they

[2:249]
all
drank
of
it,
lew of them..."
Some
a parable
'scholars' said, in the interpretation
of this verse, that the river

it
is
of this world; whoever 'drinks' from

it
excessively will
fail,
meant to be and whoever

of what
abandons
he needs
totally
cannot survive, but the one
who takes
is
the bare
minimum
is
the one
(d.
who will
be successful. Alter quoting
this interpretation,
Imaam
al-Qurtubcc
it
,,<,-
671 A.H.) said. "And
how
a
beautiful
this,
were
it
not for the fact that
involves excessive interpretation,
and
distortion of the apparent
meanings of the
verse.
Another example
is
the islmuree interpretation of the verse.
And
it
We
had ordered them
to kill themselves,
or to leave their houses,
very few would have done so |4:66|
One
selves'
o! the
famous scholars
go against all
of die Soofis interpreted this verse as, '"To kill your-
means
to
its
desires,
and
';i
'to
leave your houses'
means
it'
to expel all
love
of this world from your hearts. Only
few would have done

special
in quantity, but
these (people) are great in quality, true positions, Soofi leaders.
and they are the
ones
who
have reached the

title
meaning
is
that they are the 'friends' (wulce) of Allaah, the
of
is
As
seen from this interpretation, a certain concept or philosophy
'read in' to the verse, as the verse
makes absolutely no mention
ol
going against one's
desires
and leaving the
love of this world.

first letter in
As
a last example, the
the Qur'aan
is
baa
(in the
basmalah preceding
in
1
the Fa mihah)
and the
last letter is
seen (in.
'mm
'bos',
al-jinnai
wa an-naas
14:6).
From
this tact, certain 'scholars' derived the

is
word
meaning,
needs."'
1''
'sufficient'; as
it
the Qur'aan
interpreta-
stating that
it is
sufficient for all ol
mankind's
Such far-fetched
697 al-Qurtuixc. 699 c Ik,
v.
3, p.
2W.
698 adh-Dhahabee,v.2,p.419,
p. 214.
The
lions have
Tafseer
337
no basis
in the
proper methodology of
tafscer.
Likewise,
all
interpretations
based on the
number ot
Such
times a word or letter occurs in the Qur'aan are examples of

interpretations are
tafseer al-ishaaree.
unheard of from the salaf, and
if there
il
was and
any benefit to be gained from

elaborated
this type ol tafseer, they
would have discussed
upon
it.
In conclusion,
it
is
necessary to be extremely cautious

is
il
one
is
reading an ishaarce
interpretation ol the Qur'aan, as such interpretation
usually not in accordance with
the proper
methodology of tafseer.
F.
MODERNISTIC TAFSEERS
tafseer?,
What
unique
Qur'aan
is
meant by
this
category arc not those

is
written in
modern
times, but
its
rather a type ol tafscer that

styles,
different from the categories
mentioned above, with

lor
themes, and methodologies that are suitable
modern-day
readers.
In other words, the authors ot these tafseers tried to present the interpretation of the
in
an unprecedented
style
-a
style that they felt
the generation of present times, that
would
solve problems that
would be more amenable to its readers would be
la/seers that
would ignore much of the material found in older would neither comprehend nor (ind useful, that would incorporate Western thought and philosophy in its interpretation; basically, a tafseer
lacing in their daily
lives, that
modern
readers
that
was meant
for today's generation.

is
Although such an idea
admirable, and
its
goals praiseworthy,
many of the
auol
thors of this type ol tafseer did not realise the fact that the proper
tafseer
methodology
does not change with time.
It is,
therefore, not possible that a person re-inter-
pret the
Qur'aan
in a
manner or methodology
all ol
not consistent with the methodology ol
the salaj "in tafseer. In addition, almost the 'Modernist* school of thought
these authors were influenced strongly by

as the Is/aahiyya/i
(known
movement), founded by
(d. 1897 CE) and his student, Muhammad 'Abduh (d. CE) (and by Sir Sayyid Ahmad Khaan in the Indian subcontinent). Although this movement has some praiseworthy points (it fights against blind-following, taqlecd; it seeks to re-affirm the importance of ijti/iciad; in many ways il avoids the supersti-
Jamaal ad-Deen al-Afghaanee

1905
tions
and
.>/?///(
practices ol today's societies), at the
same time
it
represents one ol the
most powerful
that
its
forces against the true teachings ol Islaam.

is
primary goal
to
This is because ol the fact combine Western philosophy with Islaamic thought and
teachings; an act that the Mu'tazilah before
them
tried
and
'"
failed to do;
an
act that, in
essence, goes against the very purpose of the religion!

I
he more famous
tafseer?. ol this
category are:'"
700 This
is
not
Ik-
place to refute the ideas of this
strongest philosophies alive today, especially
amongst
movement, which, union mutely, tile Muslims of the West. I-or a
is
probably one of the
better discussion
ami
movement, the reader is referred to Muhammad Haamid Naasir'si//-. hnumiyuiin (Maktahah al-Kawthar, Riyadh, IWd) (Unlortunalelv, no hook is vel available in hnglish on the topic. lowcvcr a good series of audio lectures by Jamaal Xarabozo is available).
critique el this
I
701
ar-Uoomee,
p.
105; adli-Dhahabee,
v.
1. pps.
SKH-WiS.
338 An Introduction
to the
Sciences ol'the Qur'aan
1)
Tafseer al-Manaar, by
Muhammad
as
Rasheed Rida
(d.
1354 A.H.; 1935 CE). Al-
though the author was not

'Abduh. he was
still
extreme in
his beliefs as his teacher,

it is
Muhammad
ol tafseer, lor
greatly influenced by him. In fact,
narrated that Rashced
Rida. while writing this tafseer. purposely avoided reading

fear that
tation!'"'
1
any work
he might be 'influenced' by
In reality, the tafseer
is
it,
and thus possibly

its
affect his
own
interpre-
not without
is
benefits, but the influence that
Muhammad
author denies
'jinn
'Abduh had on him

all the miracles
very noticeable throughout the work: the
of the Prophet (3g) except the Qur'aan, interprets
as being disease-carrying microbes; denies the reality ol magic,
and other
aspects
2)
which are not surprising
to find in a "modernistic'
work. 1370 A.H.; 1952 CE).
Tafseer al-Maraaghee, by
Ahmad Mustafa
al-Maraaghee
(d.
This tafseer was

similar tafseers
commented upon earlier. An-Najdce summarised this and all when he said. "And al-Maraaghee tried to make this tafseer oi his
would be appropriate and
suit the
a 'modern' tafseer of the Qur'aan, one that
present
Muslim
7 '"
situation.
However, he
fell
into error because of his following
certain views
ences..."
1)
and ideas of the West,
anil his over-exaltation
of the physical
sci-
Tafseer al-Our'aan al-Kareem, by
Mahmood
Qutb
(d.
Shalthooth
(d.
1383 A.H.; 1963 CE).
4)
Fee Dhilaal a/-Qur'aan, by Syed
1387 A.H.; 1966 CE). Although Syed
Qutb was much

of
less
influenced by the Islaahiyyah school than the others that are
mentioned, he was greatly influenced by the Ikltwaan al-MusIiineen movement

Egypt, and died for
its
cause.
To claim
that his tafseer
is
the most popular

is
tafseer of to read,
modern times would not be an exaggeration. The

to
tafseer
very simple
and aims
prove the superiority of the law

of
ol
Islaam over
"'
all
1
other laws,
and the importance of establishing the law

haps due to the
fact that
Allaah on earth.
Iowever. per-
Syed Qutb was not very knowledgeable of the various

has some grave errors
in
it
sciences of Islaam, the

'aqeedah. for
taj'seer
(in
many
matters of
his
he was influenced both by the Ash'arces and the 'modernists';

is
misconception that the primary purpose of Islaam
to light tyrannical
all
govern-
ments and establish the law of Allaah; his concept
that
Muslim
societies
and
governments arc representative

very
tion
of Jaahiliyyah. etc.). In addition, since

etc.), at
he was
much
seems
influenced by the arts (literature, poetry,

to
times his interpreta-
be discussing some work
ol
Arabic literature rather than the Book

befitting
ol Allaah,
705
and many phrases of his are not
when
discussing such top-
ics.
702 adh-Dhahabee,w2,p.620.
703 an-Najdec, p. 69.
704 This principle, although

/aaoiali Islaami
sion
<>l
in
essence cornet, was taken loan extreme by thclfffiwaan

it
ol
Egypt, and he
I
of Pakistan,
until
became
I
the primary goal ol these
movements. For an excellent
discusto
this aspect, see Dr.
Rabec' Urn
laadce al-Madklialee's The Methodology of the Prophets
ill ('.tilling
Allaah (al-Hidaayah Publishing and Distribution. Birmingham. I'W7)

7(1'!
ar-Roomee, luijahaat,
\.
I,
p.
1052. For a critique ol'the views
of Syed Qujb, see the works of

Syed Qutb
ii'ii
>r,
Kabee' Ibn Haadee al-Madkhalee. in particular.
Adti'iiu iil-l.'laaiiiiyah a/a 'Ai/eedat
A/J/aarihi
(M.iktabah al-Ghuraba. Madeenah. 1993).
The
Interpretation
of the Qur'aan
Tafseer
339
In conclusion, this brand of tafseer, although perhaps the most popular amongst
the
Muslim masses of today,
usually contains ideas
and perspectives
tafseer?.
that are alien to
Islaam. Although the majority ol the contents of these

arc serious
in 'aqeeclah
It is
are acceptable, there.
and not too infrequent deviations from the
beliefs ol
\hl
as-Sunnah. both
and
in
methodology.
a very
noble and necessary goal to present the interpretation of the Qur'aan in
this
manner which the people ol a particular time and place will appreciate. However, does not mean that the tisool at-tafscer ol such interpretations needs to change as
It is
well.
possible to present the interpretation of the Qur'aan in a language anil
style-
that
modem
readers will benefit from while
still
ol lowing
the proper methodology of
tafseer,
and authors such
as as-Sa'adee, al-Qaasimee, al-Jazaa'iree

this in their respective tafseers.
and ash-Shanqeetee
have shown and proven
vii.
Some Famous
Tafseers
is
The purpose
famous tafseers
followed.
7 ""
ol this section
to briefly
mention some
ol the
most important and

that
in existence, anil to
mention the general methodology
each mufassir
'Jaami' al-Bayaan'
Jaami' al-Bayaan
of at-Tabaree
'an
Tawecl Aay al-Our'aan (The Comprehensive Explanation
ol
the Interpretation ol the Verses ol the Qur'aan), by

(224
-
Muhammad
ibn farcer at-Tabaree
310 A.H.)
first
is
one of the
earliest
and greatest
tafseers in existence,
and
is
consid-
ered the
reference to turn to
in this tafseer
Tabaree compiled
among all the works of tafseer. This is because atmany narrations from the Prophet (j^g), the Comthem concerning
to this tafseer. a
panions, the Successors anil those alter

verses anil phrases ol the Qur'aan.
Isla.imic sciences, lor
the interpretation ol the
The author was

addition
a scholar in
almost
all fields
of
he wrote,
in
masterpiece ol Islaamic
history entitled Taari/(/i ar-Rusul tea/ Muloof{, another now-extant
work on
his
the qira'aat,
and many other works

hab\
in
almost
all fields
ol Islaam.
He
even founded
own
inacUi-
His work ol tafseer is one ol the classics in the realm
ol'
tafseer bi al-ma 'thuor (tafseer
by narrations). Typically, at-Tabaree quotes a verse ol the Q)ur'aan, and then states,
"The various
proceeds
to
narrations concerning the interpretation ol such-and-such..." and then

to a
quote up
dozen narrations Irom the
*//<//.
Alter quoting the various

is
narrations on a verse, he usually gives the opinion that he thinks
the strongest one.

ol a verse,
with his evidences. At times, he also discusses the various qira'aat

lines ol classical poetry to substantiate the
quotes
meaning
his
all
ol
an obscure word, delves into a

(ijtihaad).
grammatical analysis
ol a verse,
is
and uses
own reasoning
One
of the
unique features
of this tafseer
that he quotes
the chains ol narration (isnaaci) tor
706 These reviews were taken Dhahabee's work.
directly
from each
tafseer,
and From the
relevant portions ol
ad-Adh-
340 An Introduction
Quraan
every statement that he brings, and thus the authenticity of any narration
verified.
may
Ahl
he
He
also refutes the heretical beliefs
of the Mu'tazilah and other
sects
of
during
as-
his time,
and
interprets the Attributes of Allaah
upon
the
methodology
Sunnah.
Due
is
to these factors
- and more -
scholars since his time until today have praised
this tafseer over others.
As-Suyootee
said,
'And
his
book (meaning at-Tabaree's tafseer)

(d.
the best and greatest of all tufscers";
an-Nawawee
676 A.H.)
said,
"The uminah
has agreed (ijmaa) that nothing has ever rivalled the tafseer of at-Tabaree"; and Shaykh
al-Islaam Ibn Taymiyyah

the most accurate of
(d.
is
724 A.H.) said, "As for the
tafseer*.
that are in circulation,
them
the tafseer of Ibn Jarcer at-Tabaree, for he mentions the

is
statements of the past generations with isnaads, and the tafseer
free
of innovations...""
Some of
the criticisms that have been
made of
it is
this tafseer
is
that at-Tabaree did not
only collect authentic narrations, and thus
difficult lor a
beginning student of
knowledge to ascertain which narrations are authentic. In addition, at times at-Tabaree

quotes (udaco-Christian narrations
(Israa'celiyaat)
which one
are of
no value whatsoever.
of the work.
However, these criticisms

Inuleeth ol this century,
are trivial
when compared
(d.
to the overall merits

ol
In addition, the tafseer has been critically edited by
the leading scholars of

is
Shaykh Ahmad Shaakir
1377 A.H.), and
available in 30
first
volumes with
completed.
his
commentary on
the isnaads of the narrations of the
few volcould
In-
umes. Unfortunately, Shaakir passed away before
his editing of the Inuleeth
'Tafseer
al-Quraan
al-
'Adheem of Ibn Katheer

'
Another important
-
tafseer
is
that
of 'Imaad ad-Deen Abul Fidaa Ibn Kathcer (700
774 A.H.), entitled Tafseer al-Our aan al-Adheem. Ibn Kathcer was one of the most
famous scholars of his time, having studied under Shaykh al-Islaam Ibn Taymiyyah
(d.
724 A.H.), al-Haafidh al-Mizzee

is
(d.
742 A.H.) and other notable scholars. His
tafseer
considered to be the second reference alter that of at-Tabaree.

is
An
advantage
of this tafseer
that
it
is
easier to read than at-Tabaree's. since Ibn
Kathcer greatly
summarises the
different opinions that at-Tabaree quoted, usually only giving the
strongest opinion. In addition, in
many
places Ibn Katheer gives his opinion con-
cerning the authenticity of a particular narration. At other times, however, he merely
quotes the isnaad, and does not
comment on
is
the authenticity.
Another advantage
so that the reader
of this tajsccr
that he explains the verses in simple language,
may understand
the intent of the verse.
On occasion, he also
men-
tions the various qira'aat of a verse, but

i'iraab) of the
he docs not elaborate greatly on the grammar
Qur'aan.
criticism that
The main
had been made against

these narrations
this tafseer
is
that Ibn
Katheer
occasionally quotes Israa'celiyaat which are of absolutely no value. However, his view
concerning the usefulness

of these
stories, "...and
it
ol
is
clear, for
is
he writes after quoting one
seems that
this story
taken from the Israa'celiyaat, and
7(17
Quotes taken from adh-Dliahabce,
v.l. p.
218.
The
therefore
Tafseer
341
it is
allowed
to
quote them, hut not
to believe in
them or
reject
them. They
cannot be relied upon except

best."
7 "*
when
they conform with the truth, and Allaah
knows
In since
reality, this tafseer is

it
the most useful
work
tor a
beginning student
ol
knowledge,
discusses and interprets the verses in sufficient detail to benefit from, without
in this regards,
it
going into extreme details that might bore the reader. Therefore,
would be
rises the
of
more
benefit than at-Tabarce's tafseer. Ibn Kaihecr successfully
summa-
essence of the various interpretations based on tafseer bt al-ma thoor, and
occasionally adds other aspects ol interpretation related to the verse.
As-Suyootce said of it, "There
is
no book
that has
been written
like it!"
7 ""
The tafseer is available in tour average-sized volumes. Work has already been started by Shaykh Aboo Ishaac] al-Huwaynee to critically edit the luideeth in this tafseer, but
as of yet only the
first
volume has been published.
'Mafaatih al-Ghayb' of ar-Raazee
The most famous tafseer based upon intellect (tafseer ar-ra'y) is that of Muhammad ibn 'Umar ar-Raazee, better known as Fakh r ad-Decn ar-Raazee. He was born in ^44 A.H., and became well known lor his know ledge ol .Arabic grammar, and philosophy
{'Urn al-kplaam).
,
He
died of poisoning
in
606 A.H.
the
His tafseer Mafaatili al-Ghayb, (The

although apparently seems
there
is
Un locking ol
Knowledge of the Unseen),

work, and where he took
to
be complete, was completed alter his death. Therefore,
some
difference of opinion as to
who completed
this
over from ar-Raa/.ee's interpretation. Evidence seems to suggest that ar-Raazee was
able to complete this
work
until Soora/i
al-Ambiyaa, and alter his death

be. the
it
was
fin-
ished by two later scholars."'
Whatever the case may

of tafseer
work
is still
considered
one
of the classics in the
realm
based upon ray.

faith,
Ar-Raazee was an ardent Ash'aree by

wherever he
feels that a particular verse
is
and
a rigid follower of the Shaajl'ee
madh-hab. Therefore, he does not hesitate to defend

gives
his faith against the Mu'tazilah
him the opportunity
to
do
so.
Whenever
a verse of legal implications

scholars,
come
across, he gives the positions of the different
and invariable
case.
'proves' the superiority
and correctness of the Shaafi'ce point
of view in every
One
in the
of the benefits that
may
be obtained from this tafseer
is
that ar-Raazee in-
cludes a detailed discussion of the relationship between the various verses and soorahs
Qur'aan, and this
is
a topic that
is
generally neglected in other tafsccn.

his personal
Howand
ever,
such relationships
are,
of course, based upon
opinion
(ijtihaad),
is
therefore cannot be accepted as absolute. Yet another benefit of this tafseer
that he
pays special attention to the grammatical analysis and commentary of the Qur'aan.
708 Ibn Kathccr.
v.
I,
p. 117.
I.
709 adli-Dhahalxc.v.
p. 257.
I,
710 cf.adh-Dhahabee,\n
p. 301.
342 An Introduction
to the
Sciences of the
Quraan
is
The main
criticism with regards to this tufsecr
the fact that
it
is
full
of philoplaces
tin-
sophical discussions
and quotes from
different philosophers,
and
in
many
work seems more

tion, cally
like
philosophical ramblings than Qur'aanic commentary. In addiscientific'
he does not hesitate to quote the 'current
opinions
ol his day. specifi-
whenever he
views
interprets a verse dealing with
astronomy and nature. Since the

least, these
scientific
of the
eleventh century are considered outdated to say the
discussions often seem rather ludicrous
and
far-fetched.
Due
to these discussions,
many scholars have strongly criticised thistafseer. Aboo Hayyaan (d. 745 A.H.) said of it, "Imaam ar-Raazec brought in hhtafeeer many long discussion of topics that have absolutely no value to the science oftafseer. This is why some scholars even said of
it.
'In this (lafseer)
you
will find
everything except
ttifsec r!'"
"
'al-Kashaaf of az-Zamal{lisharce
'
Among the many tafseers

Haqaa'iq at-Tanzeel
the Truths of the Revelation
spectives ol
as
of the Mu'tazilak, the most famous one \sal-Kashaaf'an

at-Ta'weel (The Unveiling of
wa 'Uyoou al-Aqaaweelfee Wujooh
and the Essence of the Opinions Concerning the PerInterpretation), by Mahmood ibn 'Umar al-Khawarizmec, better known
of his time, and due
az-Zamakhsharee (467-538 A.H.). He was one ol the leading Mit'tazilee scholars to his great knowledge and eloquence, was able to spread the
announcing
faith.
doctrines of the Mittazilah to a great extent. Far from being hesitant in

his heretical doctrines, he
It is
was aggressively outspoken concerning the Mit'tazilee

is
even
saiil
that he started his tafseer with the phrase. "All praise
due
to Allaah,
who created
many
the
Quraan."7
of his work,
Az-Zamakhsharee was extremely proud

for writing the
and praised
it
himself on
occasions. In the introduction to the work, he says, after explaining the reasons
work, that he completed
it
'during the time-period

it
of the
caliphate ol
Aboo Bakr
(i.e.,
''
two years and
few months), even though

versified.
should have taken over
thirty years.'
In a separate
poem, he
Yet
The tafseers in this world swear by my life thai none is

is
are infinite.
like
my
Kashaaf.
to read
it.
If you truly
seek guidance, then resolve yourself

a disease,
For ignorance
In reality,
it
and the KaskaaflS die
"'
cure."
is
difficult to
deny the Kashaaf of its merits, and the praise
that az-
Zamakhsharee heaped on it. Despite his blatant Mit'tazilee bias, and his vehement and fiery attacks against the Ahl as-Sunnah, az-Zamakhsharee was nonetheless a scholar ol the highest calibre in terms of his knowledge of Arabic vocabulary, gram-
711
adh-Dhahabee,v. I,p304.
v.
712 adh-Dhahabee,
created, contrary to the
see the rclercnce cited.
I.
p. 438.
As was mentioned
in
Ch.
2.
the Mu'tasilah believe thai the Qur'aan
is
licliel
nt the Ahlas-Sunnah. For reasons as to
why
this phrase
was eventually changed,
713 al-Kashaaf, v.
I,
p. is.
v.
7M
adh-Dhahabcc,
I,
p. 442.
The Interpretation
of the
Qur'aan
Tafseer 34
mar, rhetoric and manners

cal
ol
eloquence. In his
tafseer, lie
emphasises the grammatiits
beauty and eloquence of the Qur'aan. and accentuates
literary i'jaaz.
He
dis-
cusses the
wisdom and beauty behind
the particular phrasing ol verses

literary
and passages,
ot the
and demonstrates time and time again the

are minutely scrutinised by
magnificence anil splendour
Qur'aan. Even subtle sentence structures that a
less
discerning eye would pass over
az-Zamakhsharee
to unearth a
panorama of meanings
literary miracle ol
and wisdom
the
that demonstrates over
and over again the unrivalled
Hook of Allaah.
All of these merits, however,
must be put
in perspective. At times,
az-Zamakhsharee
seeks to prove Mu'tazilee doctrines by confusing the readers with his

Arabic. For example, in his tafseer ol the verse,
know
ledge
of"
"Some
faces that
day
will be radiant,
looking
at
their Lord," (75:23) he misinterprets the
meaning
of the
word
'looking' to
71
"
'expecting mercy', and even quotes a line of classical poetry to prove this meaning!
By doing
this,
he seeks
to
prove the belief of the Mu'tazilah,
who deny
that the
Mus-
lims will see Allaah on the
Day
is
of
Judgement and
in the
Heavens, contrary
to clear
verses in the Qur'aan anil hadeeth of the Prophet

that the line of poetry
ciple that poetry
is
(i^g) to this effect.
However, given
prin-
quoted
authentic,
az-Zamakhsharee has overlooked the

in
used
to explain
obscure words
the
Quraan. and
is
is
not used to
re-interpret the obvious.

is
The above
verse in the Qur'aan
explicit in
this
its
meaning, as
(the full
the hadeeth, "Verily, you will see your

"
Lord
(as easily) as
you see
moon
moon)."'
Therefore, no line of poetry can be used to contradict the explicit mean-
ings of the Qur'aan
and Siinnah.
In other places in this tafseer,
az-Zamakhsharee defends the doctrine of the

doctrine that
eternal
damnation of sinners
in the Helllire, the
non-existence of magic, the free-will of hu-
mans over which Allaah has no control, the actions, and many other Mu'tazilee beliefs.
1.
man
is
the creator ol his
Therefore, this tafseer
is
dangerous one, since the reader may be convinced by azIt
Zamakhsharee's knowledge into believing some of these Mu'tazilee doctrines.

precisely lor this reason that
is
most scholars warned against
this tafseer,
such as Shaykh
(d.
al-Islaam Ibn Taymiyyah (d. 724 A.H.), Ibn al-Qayyim
(d.
758 A.H.), as-Subkee
756 A.H.) and
many
others.
this issue in
its
We
quote Shaykh al-lslaam's stance on the

writings I
entirety, for
- as typical
with his
it is lull
ol benefit
is
and wisdom:
What am saying
and then
that people like the
Mu 'tazilak first
form some ideas,

of'
interpret the
Qur'aan
to suit their purpose.
None
the earlier
715 c al-Kashaaf,
v.
2. p. 509.
716 Reported by al-Bukhaarcc. Muslim.

others.
Alioci
Daawood. at-Tirmidhec. an-Nasaa'cc. Ibn Majah and
717 The Ahl as-Sunnah believe that Muslim sinners are not eternally damned to the Helllire. and all of mankind who testify and believe in tawliccd will eventually enter Paradise, and that magic is real, and that
Alia. ill has control
over man's actions despite the

beliel that
fact that
man
has free-will, and that Allaah
is
the creator
is
ol
man's actions, with the
man
has Iree will. For details and proofs ol these points, the reader
n lined to standard works ol theology, such as Sluivh 'Aqccdah tit-Taluutwiyiih.
and
others.
344
An
Introduction to the Sciences oi the Qur'aan
generations - the
Companions
or the scholars ol this itmmilh - are with

interpret the Qur'aan. Their inter-
them
in
what they believe or how they
pretations ol the
Quraan can
easily he
shown
to
be wrong in two ways: by

inter-
demonstrating that their views are erroneous, or by showing that their

pretations
of the Qur'aan are

a lucid
unjustified...
style ol writing,
Some have
erroneous
ami charming
and introduce
tail
their
beliefs so cleverly that
many of their readers

(i.e.,
to see
them.
The
author of the Kashaaf, lor instance,

in
a/.-'/amakhsharcc). has succeeded

hardly
tqfieer
making his
ideas attractive to a great
look lor erroneous ideas in his commentary. In lad.

writers
number ol people who would know some

I
and scholars
who
approvingly quote
in their
writings
and speeches
passages from their (the Mtttuzilee) commentaries that contain ideas which
follow on Irom the principles which thev (the lafseer authors) believe and
know
to
be wrong, but are not aware

is
ot
them (being
present in the quote).
Since their language
elegant, their erroneous views have entered (other
misguided
sects)
and become much more destructive.
Due
up
to the benefits ol this lafseer, certain later scholar
of the Ash'arees
tried to clear
the Mtt'tazilce doctrines of this lafseer in critical footnotes.

is
The most well known of
these commentaries of the Kashaaf
al-lnsaaf'/;;//; al-Kashaaf'by
Ahmad
ibn
Muhammad
al-Iskandaree
Insjiaj'"as
(d.
683 A.H.).
The most
main
text.
widely available edition of the
Kashaaf has the
footnotes to the
In conclusion, this lafseer should only be read by
one who
is
firmly
grounded
in
the
knowledge of the fundamentals ofbelief {'ai/cedah) of both theAMas-Suntiah and

its critical
the Mu'tazilah if one reads the Kashaaf wnhoul

Ash'arees
if
commentaries
(anil of the
he reads
it
with one of these commentaries!).
VIII.
The Dangers
($|)
of
Improper Tafseer
a
The Prophet
the Qur'aan.
forbade arguing over the Qur'aan. and stated that such argu-
mentation leads to disbelief Once, he (%%) passed by
group
of
people arguing over
He commanded
them, "Verily the nations before you were destroyed by

try to contradict part ot the
this action ot yours; they
would
Book of Allaah with

to other verses.
other
parts. Indeed, the
Book of Allaah came

do not
it
to
confirm
its
verses with each other (and not
to contradict them). Therefore
reject its verses

it,
due
When
you
it
know something Irom

to
(the Qur'aan), say
one
who
does know!"''
He
(5^) also said,
and if it, "Those before you were destroyed

(gg) said,
you do not know
then leave
be-
cause they argued over their Hook."'"' In another narration, he

over the Qur'aan
against people
fear the
is
"To argue
equivalent to disbelief
(/(/;)."'
'
The Prophet
(5^) also
warned
I
who interpret the Quraan improperly when he said, "The thing that most for my ummah is the hypocrite with an eloquent tongue who argues
718 Ibn Tnymyyah, pps. 47-8, with

71'' 721)
sliglu
changes.
cl. Mis/ifyitil
Reported by
Ahmad and
an-Nasaa'ee;
# 237. #
236.
Reported by Muslim. Reported by
72
Ahmad and Aboo
)anwood;
cl.
MishkfiM
The
Tafseer
345
with the Qur'aan."-- In other words, the Prophet
(jj) is
warning against deviants
who seek to
prove their heresies with verses from the Qur'aan.

ol
There arc a number
oft-quoted
laclcelh
on the prohibition
of
speaking about
the Qur'aan without any knowledge. Although the principles ami prohibitions outlined in these Inideeth are correct, the Inidceth ihemsclvcs are weak.
The
Ijadeeth in
question arc as follows:
It is

his personal reasoning,
(jfs;)
said.
"Whoever speaks
he
is
concerning the Qur'aan with

mistaken."'-'"
then even
if he is correct,
and
in
another hadeeth, he
(^)
is
reported to have said,

let
"Whoever speaks
concerning the Qur'aan without any knowledge, then
him seek
his place in the lire
ofHell!"
The Companions and
early generations
were very cautious when
it
came
to inter-
preting the Qur'aan without the proper know ledge. Aboo Mulaykah said, "Ibn 'Abbaas was asked concerning a verse; if some of you were to be asked concerning it, you would have replied, but he refused to say anything." And a person asked the Companion Jundub ibn Abdillaah (d. 90 A.H.) concerning a verse in the Qur'aan. He
responded.
"I
must request
that, if
you are
Muslim, please do not
sit
with me,"
meaning that he was not
qualified to interpret the verse.
And
ii
is
narrated that Sa'eed
would not speak concerning the Qur'aan except with that which was understood by everyone, without going into any details. And Masrooq (d. 63 A.H.) said, "Beware oftafseer, for it is as if you are narrating concerning Allaah!" And Ibraheem an-Nakhaa'ec (d. 96 A.H.) said, "Our companions would be scared of" 1 tafseer, and tear it out of respect."'ibn al-Musayyib (d. 90 A.H.)
It is
no exaggeration
to say that
every single deviant sect that has sprung forth in

its
the history of Islaam has misinterpreted verses ol the Qur'aan in order to support
particular beliefs, lor example, the very
first sect
to split
from the Muslim nation, the
Khawaarij, believed that Alee and Mu'aawiyah, and the people
who
followed them,
had disbelieved, since they had both agreed

them. They
felt
to
allow arbitrators to judge between
that
Alee and Mu'aawiyah had, by accepting the judgement of the

Qur'aan.
"Verily.
arbitrators, rejected the verse in the
Judgement
is
only for Allaah"
(12:40).
However, the proper interpretation
of this verse is that all
judgement must be
the Prophet
based upon the

(5e3)). anil
commands of Allaah
(and by extension the
commands of
not that people are prohibited Irom judging between themselves.

it is
Without relying on the proper methodology of tafseer,

Qur'aan
in
possible to interpret the
any way one desires
to.
The Qur'aan
itself
alludes to this
when
it
says,
...and as lor those in
whose
hearts
is
a disease, they follow that
which
is
unclear in
it (i.e.,
the Qur'aan), seeking thereby to cause dispute anil tur-
moil"
|3:7|
722
Reported by
Ahmad and
al-Bazzaar;
cl".
Ibn "Abd al-Barr.
p.
493.
72? Reported by at-Tirmidhce.

72-4
Reported by at-Tirmidluv and

p.
Aboo
82-Ki.
)aa\vood.
725 All quotes from ar-Roomcc.
346
An
Introduction to the Sciences oi'the Qur'aan
In other words, those
who
desire chaos
amongst the Muslims
will try to twisl
Qur'aanic verses that might not be entirely clear to suit whatever concepts and ideas
they wish to prove.
It is
even possible
to misinterpret verses so that
it
seems that the Qur'aan
itselt is
is
proving some of the most Islaamically heretical ideas possible!

the prophethood of Muhammad (^).
An example
ol this
the interpretation (or rather misinterpretation) ol the Qadianis concerning the finality ol
The Qur'aan
says,
,y^j3 \jJj\Lj <6i\ jjj if^J rt>4^> CJ?-^ ^ J-**t O w
Muhammad
This verse
ever, the
'seal'),
(3jjg)
is
not the father of any of your men. but he

(l<lhiatani)
is
the Messenger
of Allaah. and the Seal

is
of the prophets- [33:40]
the most explicit indication of the finality of the prophethood.

try to
How-
Qadianis
prove
that,
by using the word /(/laatain (translated by them as

is
and no\l{haalim
('the last
of something"), the Qur'aan

ol the prophets,
stating that the I'rophct

last of
was the best and most pcrlcct
but not necessarily the
them.' '"This interpretation can only be accepted by one
who is
ignorant ot the Arabic
language, and of the principles of

signify 'seal,' a look at
tafseer.
This
is
because, although /{haatam does
any
ol the
dozen
classical
72 '
Arabic lexicons will show thai n also

has
the
signifies finality, or the last
of something.
absolutely no basis in the Arabic language.
The interpretation ol the Qadianis An even more blatant indication of
ludicrousness of this interpretation
is
the fact that, of the ten c/ira'aat, only 'Aasini
read the phrase in question as%haatam\ the restol the nine qiraaat read the phrase as
khaatim\ This
is a
stark indication of the ignorance of
misguided
sects
with regards
to
the proper methodology retpiired to interpret the Qur'aan. As

il
was mentioned
it,
earlier,
is
essential to takei/// die qiraaat of a verse into
account when interpreting

this in
and
all
the different readings

tation of the
must complement one another. With

is
mind, the interpre-
Qadianis
shown
to be baseless,
is
even
it
their unicpie interpretation ol
the Arabic
meaning odfhaatam
considered.
/2S
Even more ludicrous are some of the interpretations based on forged narrations and presumed inner meanings {tafseer al-ishaaree) to a verse. For example, in certain
Soofi tafseers, the verse,
1^'jj
^S**-j J'J^ -k l?jJ b*j

'
And
tains'
il
is
He who
has spread nut the earth, and placed therein firm
moun-
3:.i|
726
cl!
Muhamamd Ali's footnote lo this verse in
liis
The Holy Oitnuin, or any other Qadiani publication
on
this topic.
727 c Z.iheer. Ihsan Elahi, Qadiayaniyat (Mara Tarjuman as-Sunna/i, Lahore. I'W))
discussion Ol this point.
lor a
more
detailed
728 This
is
excluding the other verses
in the
Qur'aan that allude
to the finality
of the prophethood, the
numerous authentic hadeeth on this subject, the understanding ol the Companions, and the consensus ol the Muslim ttmmah on this matter. Due to this grossly heretical belief] the Qadianis have been excluded
Iron) the lold ol Isl.iam
by
all
ol the scholars ol the Isla.im.
The
is
Tafsecr 347
interpreted as follows: "Allaah

it
is
the one
who
it
has spread out the earth, and placed
in
His awtaad (one of the highest hierarchial
levels in Soofi doctrine),
and the Cho-
sen
Ones among
lis
servants. Therefore,
in
is
essential to turn to them,
and
is
to seek
help from them, and whoever travels
the earth in order to find them,
successful
and has been

Soofis have
sity of
saved!"'
''
The
verse
is
clearly referring to the miraculous nature of the

yet,
creation of the earth
and the mountains,
by letting their imaginations
free, certain
been able to read into
this verse
the concept of awtaads, and of the necesis
asking them for help and aid instead of Allaah! This belief of these Soofis
manifestation of skitfy, which Allaah has said in the Qur'aan that

give!
He would
not for-
These examples prove the

tafsecr,
necessity of relying
classical,
upon
tafsecr*,
the proper
methodology of
and of depending upon

of a particular verse
authentic
to obtain the proper under-
standing
or passage.
729 Quote! from adh-Dhahabee,
v.
2, p.
419.
CHAPTER
16
The Translation of the

Qur'aan
Among
the
many
miracles and blessings or Allaah

in this are
is
the "...differences of your
languages and colours. Verily
indeed signs for
men of sound knowledge'

another proof of the
exist-
(30:22). Indeed, the differences in
human
languages
is
yet
ence ami power of the Creator.

ing
It
him "...the names of all things..." him eloquent speech' (55:4).

Therefore, with
all
was Allaah Himself who honoured Aadam by teach(2:31). and honoured Adam's progeny and "taught
of the different languages on the face of the Earth,
it
becomes
necessary to translate important texts and books written in one language into other
languages so that
a greater
segment of mankind may benefit from them.

is
The Arabic word

of 'interpretation';
lor translation
'tarjanmli
'.
This
word
also has the connotation
hence Ibn Abbaas was called the 'Tarjmmiitn al-Oui'min,' meaning

it is
"The Interpreter of the Qur'aan.' However,

that
the
first
meaning of the word
'tarjamati
we are
interested in in this chapter.
I.
The Types of Translation

There are two ways
of translating a text: a literal, verbatim translation,
and
a trans-
lation
1
by meaning.
Verbatim translation:
What
is
meant by
this
is
is
the word-for-word translation of

its
a text,
such that each word of the
first
language
translated into
equivalent in the
other language. In such translations, the word order remains almost the same.
2)
Translation by meaning: In this case, the intent or
meaning
of a text
is
trans-
lated into a different language.
Those who speak more than one language

syntax of every language
is
realise that
verbatim translation
is
not
successful in imparting understanding of a text.

different,
This
its
is
because the grammar and
and each has
specific
procedure and method-
ology of speech. In addition, not every word has an equivalent in another language.
The
Translation of the Qur'aan 349
II.
The Ruling on
The Prophet
(3|g)
Translations
sent for
all
was
of mankind, as Allaah
says,
Say: 'O
Mankind!
Verily.
am
sent to
all of
you as the Messenger
of
Allaah...'>.|7:158|.
He
(-^g)
was
also given his
message in Arabic, the language of
his people,
con-
forming with Allaah's practice,
Anil
We
have not sent any Messenger except with the language
of his
peo-
ple
[14:4].
of the Prophet (^) giving than Arabic has also been explained:
In fact, the absurdity
his
message
in a
language other
.And
if
We
hail sent this as a
Qur'aan
in
in a foreign
language.
hey would
have said. 'What! (A book) not

[41:44],
Arabic and (the Messenger) an Arab:!'
The question
Qur'aan
is
then
arises:
is
It
the Prophet
(-^g)
was sent
for all
of mankind, and the
in Arabic,
all
the translation of the Qur'aan allowed so that the Qur'aan
may be
As
spread to
of
mankind:
is
for
verbatim translations, this

is
forbidden with regards to the Qur'aan. This

of
""
is
because there
no benefit
to
be gained out
7
it.
The Qur'aan
is
in
Arabic, and any
type of translation will not be regarded as the Qur'aan - the Speech of Allaah and the
revelation to the Prophet
"
(j^g).
As
the
for translations ol the
meaning,
this
is
allowed and
,J
in fact ford l(ifaayah"
for
ummah, as part ol its duty to spread the message ol Islaam." In lact, there has been no known difference of opinion on this issue.' How else can it be expected that
non-Arabs encounter the message of the Qur'aan?
translatable, for
It is
true that the Qur'aan
is
not
no
translation can
do
justice to
its
eloquence and beauty, but perhaps,
in the translation, a faint
glimmer of
the shining splendour of the original
may
be
seen,
enough, maybe,
to
spark in a curious reader an interest that will lead him closer
to the truth.
730
An
exception might
lie
made, however,
lor a
verbatim translation that

English
only the
is
is
meant
to help
people learn
the Arabic of the Qur'aan.

Translation
An excellent example of this in

Publications).
[amal-un-Nisa bint Rafai's The Our an:
and Study (Abul Qasim
So
far,
first
fewJus have been completed.

the rest are not accountable, but
731
See Ch. 2 tor prool thai the
Quraan
it
is
onlv in Arabic anil
is
the Speech ol Allaah.

it.
il
752
type ol obligatory act such that,

it.
part of the
ummah
does
none does
then
all
are accountable.
\.2. p.
1
7i> az-Zarqaanec,
33.
734 World Bibliography,
p.
XXIII.
^0
Aii Introduction to the Sciences
of the Qur'aan
The Conditions of Translation

However,
a translation ol the
Qur'aan
is
only allowed
it
the following conditions
are observed: n
1
The
will
translator
a
must he
Muslim with
its
correct Islaamic beliefs

in
aqeedah). This
is
because
person
who
does not believe
the Divine Authorship of the Qur'aan
never be able to do justice to

736
translation.
This point was elaborated on
in
the previous chapter.

2)
The translator must be proficient

ing
in.
in
Arabic and the language that he
is
translat-
3)
The The The
translator
must be knowledgeable of the grammar and
peculiarities of the
Arabic language, and specifically the Qur'aan.

4)
translator
must be familiar with the other Islaamic sciences
to a
degree with
which he can
5)
translate the
Qur'aan with the proper interpretation.

to the intent ol the verse,
this,
translation
must conform
such that
it
is
a reason-
able rendering of the meanings of the original. For

interpretations ol the Qur'aan
6)
the authentic, classical
must be consulted.
such that the original
(i.e.,
The translation must be complete,

translation
is lost.
the Qur'aan)
is
not
needed by the person reading the translation, or
else the
whole purpose
ol the
7)
Neither the translator nor
his
audience
may
believe that the translation
is
the
Qur'aan. The translator should include appropriate remarks on this

erably in the introduction.
issue, prefis
He
must
clarify to his
is
audience that the Qur'aan

ol
only in Arabic, anil that the translation
only
rendering of the meaning
the
Qur'aan into
a different
language.
He must
mention
It is
that the translation can
never be substituted for the original (the Qur'aan).

translations,
also incorrect to call such

for the
'The Qur'aan," or even, 'A Translation of the Qur'aan,'

clearly
Qur'aan
cannot be translated. Such works must be called,

of the Qur'aan." or similar such wordings, so that
'A Translation of
it
the Meanings
is
understood by the
scholars have
audience that the work even stipulated that

the translation
in their
hands
is
not the Qur'aan.
Some
it is
mandatory
for the
Arabic
it
text to
be written along with

mentally understood
- either side-by-side or above

is
so
,s
that
it
is
that the translation
not the actual Qur'aan.
These conditions, especially the first one, make it imperative that the translation be done by a knowledgeable Muslim. A translation done by a person who excels in the knowledge ol Arabic and English, but is not a Muslim, must be rejected lor this
7^5 az-Zarqaance,
7i7 az-Zarqaancc,
v.2.
pps. 122-12-t; Ubaydaat, p. 278.
736 Sec 'Tin- Qualities ofa Mufassir, points 2-4.

v.2. p.
136.
I
7SH c al-Uthaymcen,
p.
". However, this author asked Shay khal-'Uthaymecn (on the

sc
Ith
1418 A.I
I.,
in tinI
Masjid iil-Ufimam) whether the writing of the Arabic

it
ripi
with
a translation
ofRamadhan, was manda-
tory or not.
le
replied that
was not obligatory
to
do
so,
but only encouraged,
The
reason,
Translation "I the Qur'aan
351
Arthur
It is
J.
no matter how eloquent the English. (An example Arberry's The Koran Interpreted.) and explain the Qur'aan
of such a translation
is
also permissible to interpret

tell
in a different
language,
trans-
as long as the readers can

lation.
the dillercnce between the interpretation
and the
Khan and Hilali's translation of the Qur'aan, verse 2:4 has been translated as, "Anil those who believe in (the Qur'aan and the Sunnah) which has been sent down..." The phrase 'the Qur'aan and the Sunnah' is not in the Arabic,
For example, in
but
it is
the intent of the verse.

is
By including
it
in parentheses, the translators

it is
have
indicated that this
not in the Qur'aan but rather
an interpretation
of the verse.
This
is
allowed, and. according to some, encouraged.
The
Translation as the Qur'aan

in
As was mentioned
thai the translation
is
the conditions lor translation,
it
is
not permissible to believe

the Qur'aan
the actual
Quraan. The
fact that a translation of
cannot be considered as
all
a substitute lor the actual
Qur'aan has been agreed upon by
the major scholars ol Islaam.and was never seriously a topic of debate amongst the
scholars.
However, there have been some modern

tion of
'scholars'
who
have stated that
transla-
the Qur'aan
may
actually be considered as the original!
This issue became the
topic of serious discussion

its
during the
late half of the
nineteenth century, and reached
height in the early part of the twentieth century, during which time
(d.
Kamaal Ata
'intellec-
Turk
1929
CE)
ordered that the Arabic Qur'aan be substituted for a Turkish transol

it!
lation,
tual'
which would be read during prayer and outside

(d.
The
Egyptian
Farced Wajdee
1954
(d.
CE) and the then Grand Shaykh ofal-A/har, Muhammad

1
Mustafa al-Maraghcc
1945 CE), were also of the opinion that such a translation

"
could take the place of the Qur'aan.'
The
simplest refutation of this view

is
is
by recalling the definition
of the
Qur'aan:
The Qur'aan
the Arabic Speech (Balaam) of Allaah, which

in
He
revealed to
in the
Muhammad (^)
wording
anil
meaning,
anil
which has been preserved

is
mus-hafs, anil has reached us by muttawaatir transmissions, anil
challenge to
man-
kind to produce something similar to

Therefore, the
tion.
fact that the
earlier,
it.
Qur'aan
is
in
Arabic
is
an integral part of the definiit
As was mentioned
(16: 103),
there are eleven references in the Qur'aan that

verses, "...this (the
this as
is
in

bic
amongst them the

and,
"Verily.
Quraan)
is
in a clear Ara-
tongue"
We
have revealed
an Arabic Qur'aan"
(42:7).
(12:2).
and. "And thus
We
have inspired you with an Arabic Qur'aan"
7.59
World Bibliography
p.
XXVI. What
is
meant In
recited
iii
'lake-
the place of the Qur'aan'
is
thai the translation
could Ik used to derive laws, beliefs ami

neglected.
In-
prayer,
ami not
that the Arabic

it.
Qur'aan should be
To
see a lullcr discussion ol "their precise views,
and
a refutation ol
see ar-Koouiee. tttijahuat,
pps.413-44L
352
An
Al-Azhar University,
stated that the
in
1936
CE
(1355 A.H.), finally issued
afanm
in
which
it
Qur'aan
is
only in Arabic, and any translation cannot he considered

7 *'
substitute for the Qur'aan.
This fii/wa effectively ended the debate that had been
raging on before this time.
Another issue
that
is
related to the above
one
is
the recitation ol translations ol the
Qur'aan during the prayer.
The
II
recitation of the translation of the
Qur'aan during prayer
is
forbidden accord-
ing to the vast majority ol scholars, including the Slniafi'ccs,

a
Miicilil^ces,
and Hambalees.
Imaam Aboo Hanccfah (d. 150 A. H.) allowed the recitation of the Qur'aan in Persian,"" and based on this, some of the later Hanafces allowed it in Turkish and Urdu. The two students of Aboo Haneefah, Imaam Aboo Ybosuf (d. 182 A.H.) and Muhammad
person prays with such a translation, his prayer will not be valid. However,
ash-Shaybaanee
allowed
recite
ity
it
it
(d.
1X9 A.H.). restricted the generality

a person did not
I
of their teacher's riding,
and
only
when
know
all
Arabic, and
was
forced by necessity to
in a foreign
language."
lowever,
of these opinions
go against the major-
opinion, anil do not have any proof to back them up.
Qaadee Aboo Bakr ibn al-'Arabec (d. 543 A.H.), the famous Maalikee commentator on the Qur'aan, said in reference to the following verse:
Ami
il
We had
sent this
they would have said,
Quraan in a foreign language other than 'Why are not its verses explained in detail
in
Arabic,
(in
our
language)? What!
[41:44]
(book) not
Arabic and a (Messenger
who
is)
Arab?'
Our scholars
he (recited) in
its
(of the Maalikees) have said that this verse refutes the view
thai the
ofAboo hjancclah. may Allaah have mercy on him.

translation, such as Persian.
Qur'aan may-
This
is
because the verse ne-
gates the attribute ol (the Qur'aan) being non-Arabic.
Ibn Hajr al-Asqalaanee ash-Shaafi'ce
(d.
852 A.H.), the famous commentator of
Saheeh al-Bu/(haaree, wrote.

It
person
il
is
capable of
its
recitation in Arabic, then

is
lie is
not allowed to
this).
change
is
(to another language), and his prayer

if
void
(il
he docs
Ibis
die case even
he
is
not capable of this
{i.e..
even
it
if
he cannot
recile the
Qur'aan
in Arabic,
he
is
prohibited from reciting
in a different language).
'
Ibn Hajr then went on

recite in the
to
mention
that the
Law-giver provides certain formulas' 4
to
prayer for the one
who
does not
know
Arabic, until he memorises the
necessary soorahs.
741)
ibid. p.
II
XXVIII
I
741
thai
should he mentioned that some scholars say dial Aboo

ihis stance later
laneelah never
v.2, p.
1
made such
Statement, or
he withdrew from
p. SI8.
on
in his life. c
az-Zarqaance,
63.
742 Qattaan.
743 Such assubhan Allaah, ox alhamdulillah. See Syed Sabiq,
l-'ie/h
us-Sunnah,
v. 1,
p.
22.
The
Translation ol the
Quraan
353
Shaykh al-Islaam Ihn Taymiyyah (d. 728 A.H.) said, "As for bringing a word (from another language) to explain the meaning (ol another word), such as a word ol the
Qur'aan. then this in essence
held the view that
it is
is
not possible. This
is
why
the scholars of the religion
impermissible to recite (the Qur'aan) in a language other than

is
Arabic, whether a person

tion)
capable of reading Arabic or not, because this (translais
removes the
fact that
the Qur'aan
it
a revelation
from Allaah." In another place,

opinion, anil
he said, "As for the Qur'aan,
is
not to be recited in other than Arabic, whether a

is
14
person
is
is
capable
of
doing so or
not. This
according
to the majority
it
the correct opinion, without a doubt."''
Imaam an-Nawawee
(d.
676 A.H.)
said. "It
ol
is
not allowed to recite the Qur'aan in

is
any language other than Arabic, regardless
whether a person
capable
'
ol
speaking
7 Arabic or not, anil whether such recitations occur during prayer or not."
Therefore,
it
is
concluded by stating that

is
it
is
necessary to translate the Qur'aan
into different languages, since this

lations,
part ol the duty ol spreading Islaam.

ol
Such
transto
however,
may
never be taken as substitutes
the Qur'aan, nor

il
is it
allowed
recite translations ol the
Qur'aan
in prayer.
Such
a prayer,
performed,
is
not valid
and must be
repeated.'
4"
Ti
It is
il-
Importance of Arabic
in
imperative that the Muslims
particular are familiar with the Arabic lanis
guage
to a
it
degree that they can understand the Qur'aan. Arabic

has been anil always will be. The Muslims
the language ol
Islaam -
who do
not understand Arabic
must
the
realise the great loss that they arc in ol their Creator.
by not being able to understand and read
words
When
they read "translations' they should recognise that
these arc the
words
ol a
human
interpreter,
and not the words

all is lost in
ol the Creator.
The
beauty, the eloquence, the rhythm, the i'jaaz -
translation. Instead ol
to
being able
to read the
Words
must
that Allaah
rely
Himself Spoke and revealed

ol a mortal.
Muhammad
there be a
<5). a person instead
on the words and speech
Can
greater loss than this?
The
bic
I
scholars ol this
ummah, from
the
Companions
to this generation, all realised

(i.e.,
the importance of the Arabic language.
Ubay
ibn Ka'ab said, "Teach Arabic

ol
Ara-
grammar)
and
like
you teach the memorisation

is
the Qur'aan!"
to
recite
forget (a portion)
more beloved
Aboo Bakrsaid, "That me than to make a grammatical
mistake!"
And 'Umar once
passed by a group of archers
who missed
their targets.
He
7-14
All quotes taken
from Qattaan.
p.
319-20.
74^ az-Zarqaancc,
\.l. p. 160.
746 Concerning writing the Qur'aank Arabic in another

should be avoided as
script
(what
is
known
as transliteration), this
much
ol a
as possible. In lact. the
Committee
lor Religious Verdicts at
verdict (fattvaa) staling that
such transliterations were forbidden. They wrote, "There

present in the Arabic script, and so
il
Azharevcn issued a is no doubt thai the

errors
Latin script
is
devoid
number of letters
II
can never give (the sound)
that the Arabic letters give.
the Qur'aan were written in a Latin script. ..there

its
would occur
and
mispronunciations
v.2,p.l34.
in its
words, which would invariably lead to changes in
meaning..."' az-Zarqaanec,
354
An
reprimanded them, and they responded
that they
were only beginners, but they made
a grammatical mistake in phrasing their response. takes in (Arabic)

archery!"''
1
He
told
them,
"Verily,
your misin
grammar
are
more
difficult lor
me
to bear
than your mistakes
'
Imaam
ash-Shaafi'cc (d. 204 A.H.) said, "Therefore,

strive to learn
it
is
imperative that every

testify the
Muslim should
upon him, such
the prophets,
Arabic as hard as he can, so thai he can
skahada, and recite the
Book
ol Allaah.
ami say the invocations
that are
mandatory
sealed
for
as the tal{beer, tasbeeh, taslhilmd'**
and other prayers. And the more he
learns the language that Allaah Himsell chose to be the language ol

(-yg), anil
him who
to be the
language of His Final Revelation, the better
it is
him!"
74 "
And Shaykh
"...the
al-Islaam Ibn
is
Taymiyyah
(d.
728 A.H.) even went so

it
far as to say that,
Arabic language
ability to
a part
of the religion, and knowing
is
obligatory.
This
is
because the
understand the Qur'aan and Sunnah
is
obligatory on every
Muslim, and
obligatory act
It is
yet they
cannot be understood without knowing Arabic, and (the genis
eral Islaamic principle

is
that) every act that is

1
'
an essential prerequisite to perform an
also obligatory."'
lor this precise
reason that
it
is
seen that those
Muslim
firmly
societies that arc igno-
rant ol Arabic are. in general, less Islaamically
knowledgeable (and hence more sus-
ceptible to deviation) than those societies
which are
grounded
in Arabic. It
is
is
not surprising, therefore, that one of the goals of the enemies of Islaam
tion ol the Arabic language, lor they realise that
the destruc-
one of the uniting
factors ol the
Muslims
is
the language of the Qur'aan.
The
orientalist Philip DeTra/.y wrote, in
1948 CE,
Due
to the
power
ol llie
Qur'aan. die Muslims have become a united
nation in their language, religion, laws ami politics. For the Qur'aan has
combined
all
the Arabs,
and
it
is
inconceivable
lh.it,
were
it
not for (he

ii
Quraan,
tor the
classical
Arabic would have spread
among them
it
\nd wire
not
Qur'aan. numerous peoples would not have taken up this language,
anil learnt
how
to read
and write
it,
and Studied
and worked with

ol
it.
An.
were
it
not lor the
Quraan, every nation among the nations
Muslims
''
would have had
their
own languagc.So die
Qur'aan has been the source of
preserving communication between the Islaamic and Arab nations.
Sir
Edward Benson
is lost!
l
wrote,
"The
basis of Islaam
is
fit is lost,
Islaam
the
One
ol the ministers ol in their
England, Sir Gladstone, wrote, "As long as

hands, Europe can never prevail over the
Muslims have the Quraan
7-17
Quotes taken from Aboo

The tafyecr
is
L'badali,
|>|>s.
15-2".
say.
74X
that
is
to say. 'Allaalui
Al(bm\ the tasbeeh to
'Subhaan Allaah' and the huhaluul
is
the prayer
said in the last portion ol thesataat.
74''
az-Zarqaancc,
v.2.
p,152.
750 Ibn Taymiyyah.

751
Iijlidaa, p.
469
Translated from
ibid. p. 59.
Aboo
L'liaadali, p. 15.
752
The- Translation
of the Qur'aan 355
East."
753
During the French occupation

its
ol Algeria, the
French government was ad-
vised by
consulate in Algeria,
"We will never be
able to overpower the Algerians as
long as they read the Qur'aan anil speak Arabic. Therefore,

bic
we must remove the Aratheir tongues."

ol
Qur'aan from
this
is
their midst,
and abolish the Arabic language from
And
exactly
what Kamaal Ataa Turk, the sectdar leader
Turkey
who
abolin
ished the Islaamic caliphate in 1921, did.
He
ordered lor the Qur'aan to be recited
Turkish, even during the prayers, and transposed the Arabic alphabet with the F.uro-
pean one, such that even today, the Turkish language, which was once written
Arabic,
is
in
now written
in Latin.
III.
The
The
History of Translation
translation ol any part of the Qur'aan occurred during the lifetime of the
first
Prophet
(Sgg).
recited the
first
The Muslims in Abyssinia, under the leadership ol fa'far ibn Abee Taalib, few verses oiSoorah Maryam to the Negus, which were translated to
to Islaam. This incident occurreil before
is
him. These verses led the Negus to convert

the hijnili anil
probably the
first
recorded instance of any translation of the Qur'aan.'"
After the hijrah, the Prophet ($) sent letters to the emperors of Persia.
Rome.
Egypt, anil Bahrain, inviting them to Islaam. Most ol these

verses in the Qur'aan,
letters
included some
and these verses would had
to
have been translated along with
the
letters.
In particular, the Prophet
(^) included
verse 3:64:
Say: () People of the Scriptures!
Come
to
terms
common
between us
anil
you: that
we worship none
hut Allaah...
These
letters
were sent out around the
sixth year after the hi/rah.
Reports are also found that state that the
quested by some Persian converts

then sent them.
There
ol the lirsi
to translate
Companion Salmaan al-Farsee was resome portions ol the Qur'aan, which he

5"
Concerning other
arc-
early translations,'
Syriac translations
I.
made
by non-Muslims,
ol
I
in
the second part

(d. ''5 A.I
I.).
century A.I
in the
period
lajjnaj ibn
Yoosul
There
is
also a possibility of the existence ol a Berber translation written in
753 ar-Roomee, luijahaai,

7^4
p.
416.
Aboo Ubaadah,
ibid.,
p. 44.
I I
755 Sec Riihtcij 756

pps.
ri/-.\lti/(/i/ylo<m>. p.
5.
4H-23.
v,
757 as-Sarakhsce, al-Mabtool,

hie to recite the
I,
p. 57.
As-Sarakhsce quotes
this as prool
t<
>r
the feci thai u
is
permissi
recite
Quraan
is Its
in
another language, as the report mention* dial these new Muslims would
is
these translations in their prayer. However, this incident

cither
not found mentioned before this time, in any

il
hook, nor
ismuul
known.
In order to derive
any rulings from an incident,
first
must he substan-
tiated to have occurred!
7SS
World Bibliography, p. XXVIII.
356
An
127 A.H. There was a Persian oral translation
made by Moosaa
ibn Sayyaar
al-Aswaaree before 225 A.H. and a complete Indian translation before 270
A.H. According
to
TAX! Arnold, a Chinese translation also possibly existed.
The
king,
first
written Persian translation
was clone
at the
command
ol the
Samaanid
Aboo
Saalih
Mansoor ibn N'ooh
(d.
364 A.H.). This translation was accompa-
nied by a translation
available in manuscript form.
century of the
oflmaam at-Tabaree's (d. 310 A.H.) tafseer, part of which is still The first Turkish translation was completed in the 5th hijrah, but only the mention of this translation is left. The earliest
is still
Turkish translation that
extant
is
was completed
in
734 A.H.
The earliest Hindi translation

in
reputed to be the one ordered by the Raja Mahrook.
270 A.H.,
who
ordered the Muslim ruler of Sind, "Abdullaah ibn 'Umar, to trans-
late the
Qur'aan
tor
him.
all
Urdu
relatively
translations have
been
fairly recent,
due
to the fact that

ol the
Urdu
is itself
young language. The

in
first
complete translation
Qur'aan into Urdu
was done by Mawlaana Shah Rafee' ad-Deen

Dehlawec),
1
190 A.H.
( 1
776 CE).
by a more popular translation
(the son of Shah Walce Allaah adwas published in Calcutta. This was followed by another ol Shah Walee Allaah's sons. Shah 'Abd alIt
Qaadir. This second translation was completed
in
1205 A.H., and published in Delhi.
The
in
first
Punjabi translation was attempted by

in 1X85
Nuwaan Kootee
Shah, and published

first
Lahore
CE
(this translation
was not complete, however). The
Gujurati
was done by 'Abd al-Qaadir ibn Luqmaan, and published in Bombay, in 1879 CE. Concerning Bengali translations, it is claimed that the first partial translation was done by Ghulam Akbar Ali ol Mirzapoor, in 1868 A.H., whereas the first
translation
Brahman. Garish Chandra Sen. in 1886 CE. The first translation of the Qur'aan into Malay was clone in the middle of the 7th century by 'Abd ar-Ra'ooIal-Fansoorcc, a famous scholar ol Singkel. It was published in Cairo
complete translation was done by
a
1
in
1923
CE. The
first
Swahili translation was printed in 1923
CE,
in
London.
It
was
done by the missionary Godfrey Dale, and primed under the auspices
lor
ol the "Society
Promoting Christian Knowledge."'
Translations into Western Languages
The
first
translation ol the Qur'aan into a Western language
was done
in
143
CE
by Robcrtus Retcncsis,
into Latin
under the
who was helped by Llermannus Dalmata. It was translated command of Peter the Venerable, Abbot of Cluny. The Abbot's
to try to
motive
for
such an undertaking was
dcramc Islaam,
in
as
during
this
time the
until
it
Crusades were being fought. This translation was spread

land
in 1543.
manuscript form,
was approved by Martin Luther, and printed by Bibliander Press

Martin Luther also wrote an introduction
in Basle. Switzer-
to this edition.
759
All the maicrial ol the last
few paragraphs has been summarised trom World Bibliography, pps. XXVIII-
XXXIV
The
Alphonse
(1252
1284
CE) ordered
first
a certain
Abraham of Toledo
to translate
portions ol the Qur'aan, and thus the
Spanish translation ol seventy soorahs
was
accomplished.
The
It
first partial
translation into English appeared in 1515.

interest that existed in that
It
was published
in
England, and shows the early
country concerning Islaam.

lytcll treatyse
was only
61 pages in length,
and
entitled.
"Here begynneth a
of the
Turves hue called alcoran.

lator
And also it spekyth ofMciclitimcf the Nygromancer." The transunknown.

Italian
ol the
and other
particulars about the translation are

first
Perhaps the
"modern" translation
in 1547.
Qur'aan was the

1616,
first
one by Andrea
first
Arrivabcnc, published
This translation served as the basis

in
for the
in
Ger-
man
translation,
done by Solomon Schweigger
and printed
Nuremburg.
This German translation formed the basis
for the
Dutch
translation, printed in
Hamburg
in 1641.
some years, was from this edition that Alexander Ross translated it into English in 1649. Thus, the first complete English translation was actually a translation from the French, and as such was highly inaccurate. This was the standard English translation for around a century. In
In 1647,
Andre du
Rycr,
who was
the French
Consul
in
Egypt
for
it
translated the Qur'aan (from Arabic, for a change!) into French,
and
his introduction, Ross wrote:

...this,
his Alcoran (sic) (the
Ground-work of the Turkish

most
it
religion), hath
been
already translated into.. .Latin, Italian, (anil) French, yei never gained any
prosletyte,
where the Sword,
its
forcible,
and strongest arguement, hath
not prevailed. ..Thou shalt lind
ol
so rude, and incongruous a composure,
so larced with contradictions, blasphemies, obscene speech,

fables. ..Such as
late
it
and ridiculous
it is, 1
present
it
to thee, having taken the pains only to transit
oul of French, not doubting, though
hath been a poyson
(sic)
it
that
hath infected a very great, but most unsound part of the Universe,
may
prove an Anti-dote, to confirm in thee the health of Christianity.
'"
Ross' spirit for translating the Qur'aan speaks for

said of him,
itself.
In addition. Rev.
a
Zwemer
'He was
utterly
unacquainted with Arabic, and not

is
thorough French
scholar, therefore bis translation
faulty in the extreme.'"'
Similar assessments were
made by Savary and
Sale.
7" 2
After Ross, Father Ludovic Maracci,

translated the
who was
Confessor
to in
Pope Innocent XI,

Padua, and was
to
Qur'aan into Latin

of
in 1698.
This was published
form the basis
many other English

I,
translations.
it
He dedicated
his
work
to the
Holy
enti-
Roman Emperor Leopold

tled a "Refutation of the
and he introduces
by a one volume introduction
Koran." In his translation, Maracci included '...quotations

to give the
7" 5
from various Arabic Commentaries, carefully selected and garbled, so as

worst possible impression of Islam to Europe.'
761)
Arbcrry. p. 8.
761
Kidwai,
Khalifa,
p. 19.
p.
762
65.
p. xv.
763 Yusuf'Ali,
358
An
/Viler
him, George Sale,
lawyer
who
hail learnt
Arabic from a royal court
inter-
preter by the
name ol
Dadichi, completed his famous translation into English in 1734.

in
Since his Arabic was poor. Sale relied heavily on Maracci's Latin version,
to the
free
addition
Arabic
text ol the
Qur'aan printed
in
Hamburg
in
1694 (which itself was not

for
of errors). This translation, though, was undoubtedly the most famous one
It
over two centuries.

(in
was translated
into
Dutch
(in 1742),
German
(in 1764),
French
1750), Russian (in 1792),
Swedish
(in
1814) and Bulgarian (in 1902), and the

editions.
original English alone has seen over a
hundred and twenty
Sale
was no
altruist,
and he did not hide
his intentions lor translating the Qur'aan.
He
writes in the introduction to his translation:

I
imagine
it
almost needless to either
the following translation, or logo about to prove

curiosity.
make an apology lor publishing it a work ol use as well as

the Christian religion, or he
ill
They must have

therein,
mean opinion
ol
grounded
who
can apprehend any danger from so manifest
forgery.., I shall
not here inquire into the reasons

in
why
the law of
Muhammad
has met with so unexampled a reception
the world (lor they are greatly
deceived
who imagine
it
to
have been propagated by the sword alone). ..Bui

in
whatever use an impartial version of the Koran Ui<) may be of

spects,
it is
other re-
absolutely necessary to undeceive those who. from the ignorant
or unfair translations
which have appeared, have entertained loo favourable

to
an opinion of the original, and also

imposture...
enable us effectually to expose the
With such blatant antagonism towards Islaam and the Prophet

is
Muhammad
($yg).
il
not surprising thai his translation

It is
is
crude, inaccurate ami
lull ol
interpolated phrases.
his
on the Sale translation that the famous philosopher Thomas Carlyle based
"It is as
unfair assessment of the Qur'aan.
toilsome reading as
ever undertook, a
wearisome, confused jumble, crude, incondite. Nothing hut

carry any
that
a sense ol
duty could
European through the Qur'aan," "' he wrote. It was also on this translation Edward Gibbon based his sarcastic remarks on the beauty ol the Qur'aan, "...the
infidel.. .will
Huropcan
table,
peruse with impatience the endless incoherent rhapsodj

excites a sentiment or
lost in
ol
and precept, and declamation, which seldom

in
an
idea,
which sometimes crawls
the dust,
a
and
is
sometimes
in the
the clouds."
'
The
next translation that had

J.
major impact
English language was that of
Reverend
M. Rodwell,
""
in 1861.
that the Prophet (sgg) "...had
More sympathetic then his predecessor, he claimed worked himself up into a belief that he had received a
advice' to missionaries so that they can carry out
divine
call...'.
their proselytism
He also gives 'useful among Muslims.
In his translation,
style ol the Arabic.
Rodwell was probably the
first
to even attempt to imitate the

to.
Unfortunately, he rearranged the soorahs
what he thought was.
7(W Arbcrry. 765
p. 12.
ibid, p. 12. p. 13.
766 Arbcrry.
The
a chronological order. For this, he relied primarily
Translation of the Qur'aan
359
on Noeldckc's monumental work.
Geschichte Des Gorans (to be discussed in the next chapter). This
meant
that, if
one
wanted and
sec
to
look up a particular verse, he would
first
have
to
go
to the table of contents,
where Rodwell had placed the translated and

his
verse. Rodwell's unlamiliarity

in
with

translation.
ignorance of Islaam
general,
is
seen throughout his
This translation was followed by the translation of Edward Henry Palmer
in
881),
which he did
by
Max
Oxford University Press's Sacred Books of the East series, edited Mueller. He, at least, did not attempt to rearrange the Qur'aan in any bizarre
tor the in
order.
However,
common
with
all
other non-Muslim translations of the Qur'aan,
there exist
many
instances of incorrect translation
and cither omissions or additions
into the text.
Richard Bell authored another translation
in
1937.
He
went
to
measures even
as such
tive
more extreme than any of his predecessors in 'critically re-arranging the soorahs', and is perhaps the most difficult translation to read. He gives his unique perspecon the actual arrangement
ol
the soorahs and verses of the Qur'aan, as he wished
to 'illustrate alterations, substitutions
and derangements' 7 '"
of the text of the
Qur'aan.
Obviously, the altered arrangement nnd soorah substitutions arc based upon
little
more
than his
own deranged
imagination.
One of the better, and perhaps more sympathetic, translations is the one by Arthur J. Arberry, who completed his translation in 1955. He writes in his Introduction:
In
choosing
to call the present of the
work The Komi:
Interpreted
have confor
ceded the relevancy
orthodox Muslim view, of which Pickthall,

is
one, was so conscious, that the Koran
untranslatable. ..the rhetoric
and
rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly

emotive, that any version whatsoever
is
bound
in the
nature of things to be
but a poor copy ol the glittering splendour ol the original.'""
His translation docs not contain any explanatory notes or background inlormation
on the soorahs. As
is
typical
with such translations, though,
it is
not free from
omissions and mistranslations.
N.
J.
Daawood's
translation
came out
in 1956, in
which he and
also 'critically rearis
ranged' the order of the soorahs.
He was an
Iraqi Jew,
his bias
blatantly
shown
throughout his translation. For example, he translates the phrase 'banee Aadatn as
'Children of Allaah' (instead of 'Children of Aadam').
English Translation by Muslims
Among
'Abdul
Muslims, one of the
first
translations into English
was Dr.
Muhammad
Pre-
Hakeem
Khan's, published
in Patiala (India) in 1905. It
has short exegetical
footnotes. This
was followed by Mirza Hairat Dehlawi's

in
translation.
The Koran:
pared by Various Oriental Learned Scholars, published
Delhi, in 1912. During the
767 Kidwai.
76H Arberry.
p. 19. p. 26.
360
An
same
year,
Mirza Abul Fadl's translation, The Qur'aan Translated into English from the
Original Arabic, was released in Allaahabad, and dedicated to Sultan Jahan

ruler ol Bhopal.
Begum,
Mohammed
in 1916.
'Ali,
the Qadiani,""
came
out with his translation, 'The Holy Qur'aan'

a
This translation, even though by
Qadiani, was
to
have
profound impact
on many
later translations (in particular, Pickthall's, YusufAli's,
Sarwar's, Daryabadi's
and Shakir's).
Hafidh Ghulam Sarwar came out with

lished in the Indian
his
The Holy Quraan

ol the
in 1929.
It
was pub-
Sub-Continent, Singapore, and England.
The
translator also
included some essays about Islaam, and the seeruh
Prophet (^g).
After this appeared two translations that both gained considerable favour
Muslims. The
had
first
was by
Muhammad
Marmailuke
ol
I
Pickthall, an
among Englishman who

in
lived in the East,
ami served the Nizam
Iyderabad. His translation. The Mean-
ing of the Glorious Qur'aan, was released in

that
it
was the
first
translation by an
is
London, in 1930, and was significant Muslim Englishman. Pickthall wrote:

what the Mus(sic),
The aim of this work
to present to the English nailers
lims the world over hold to he the
meaning
ol the
words
ol
the Koran
and the nature of the Hook,

view to the requirements
lated.
ol
in not
unworthy language and
concisely, with a
English
MuslimsThe Koran cannot
be transol the
This
is
the belie! ol the old-fashioned

is
Sheykhs and the view
present writer... (this) ran -
only an attempt to present the meaning ol the Koin English. to

It
and peradventure something of the charm Koran

in
can never
lake die place ol the
Arabic, nor
is
ii
meant
do
so.
The second one appeared
in 1938,
when 'Abdullaah
Translation
Vtistif "Ali
came out with
his
famous translation. The Holy Qur'aan:

Translation
and Commentary. This was followed

Julunduri's Translation of the
I
by a host of others, such as Abdul Majecd Daryabadi's The Holy Qur'aan with English
and Commentary,
in
94
'Ali
Ahmad Khan
Glorious Holy Qur'aan with Commentary, in 1962; and

sage o/ the
al-I lilali
Iashim Amir
Ali's
The Mesal-Din
Quraan
Presented in Perspective, in 1974. In 1977,
Mu ham mail Taqi
and
Muhammad Muhsin Khan, both ol the Islaamic University ol

on
Madecnah,
released a translation of the Qur'aan based

Translation
classical tafseers, Explanatory English
verted to
Meaning of the Holy Qur'aan. Muhammad Asad, a Jew who conIslaam, wrote his famous translation. The Message of the Quraan. in 1980.
of the
Thomas
Version
B. Irving, an
1985.
771
American Muslim, wrote
his
The Qur'aan: The
First
American
769
in the late 70's.

Isl.iamic sect.
7711
The Qadiani: were declared non-Muslims in a conference ol world-wide scholars hosted in The reason thai Mohammed 'Ali is mentioned in this group is thai he belongs to
Pickthall, p.
\.
Pakistan
.i
pscudo-
771
The
various translations given in this section are not

are too
available.
There
many
this
translations to talk about in a

is
twenty translations (that

not lo
author
aware
ol")
mean) to he exhaustive list ol all the translations work of this nature. There have been over by Muslims into English, anil another seven by Qadianis,
details, see
mention the works out
by other
non-Muslims. For liinlur
The Message,
vol. |t. no. 10,
pps. 17-20. The historical material lor this section (where not explicitly quoted)
pps. 7-2'); Khalifa, pps. 64-68,
was taken Irom Arbc
in.
and World Bibliography.
The Translation
<>t
the
Quraan
361
iv.
The Problems with

The greatest problem with
Translations
a translation ot the
Quraan
is,
of course, the fact that
it
transforms the
Quraan as
the Balaam of Allaah in Arabic, to the speech of a
human
in
another language. In
the Qur'aan
is
this destructive process, the

lost,
beauty and miraculous nature of
almost completely
as the very
Words
ol
Allaah are replaced by
human
all
substitutions.
of
The
perfect choice ol wordings, the syntax ol the verse, the
powerful rhythm
are destroyed.
the passages, the
manners
ot
eloquence displayed by the Arabic -
English translation
Even the famous Orientalist. Professor H. R. Gibb, remarked, "An of the Qur'aan must employ precise ami often arbitrary terms lor
and the more
is
the many-faceted and jewel like phrases of the Arabic,
literal
it is,
the
rich
all
greyer and
more
colourless
it
must
is
be."'
The
Arabic language
to
an extremely
and powerful language, and

the
it
simply not possible

in Arabic. will
convey
in
another language
meanings
that are
conveyed
Perhaps the following lew examples

In verse 76:3. Allah stales.
help illustrate this point
better.
ot\/\lti\^VZ&i
Verily,
We
have shown him

(il is
(i.e.,
mankind)
lie
way; whether he be grateful
or ungrateful
up
to
him)!"
adjectives: grateful (shaa\ir)
In this verse, Allaah uses

{kafoor).
two opposite
and ungrateful
Arabic nouns are based upon certain roots and structures (known
Typically,
as
awzaan).
two oppositcs would be mentioned with the same

is
root structure, so that an
aesthetic parallel
achieved. However, the two structures

first
ol
the
nouns used
'faa'il'
in this
verse are not the same: the
one
is
based on the root structure
whereas the
second on
'fa'oo/'.
The point that
is
trying to be
made
it
is
that the
Qur'aan uses two

to
different root structures for these opposites,
whereas
(i.e.,
would appear
make
more-
aesthetic sense to use the

'shafypor'
same
root structure
either pair 'shaalyr with '/(aafir, or

'/(afoot').
with
'l{afoo>\
The
verse in the Qur'aan pairs 'shaal{ir with
In actuality, the choice
of these two different root structures adds
depth
to the
meaning
is
that
used
to
would otherwise not be present in the verse. The root structure 'fa'ooV indicate a more forcible and efficacious state than the root faa'il There'.
fore,
by using the adjective
'/(afoor
is
(which
the
is
in
the 'fa'oo/' structure) to describe the
ungrateful,
and
'shaalîr
(which
in
'faa'il'
structure) to describe the grateful, the
Qur'aan
subtly, yet powerfully,
conveys the
fact that
man
is
easily able to reach a state
of extreme ungratefulness, but
when he
chooses to thank Allaah, he cannot easily
reach the equivalent extreme in thanking

too
many and
will
too great to thank. Vet another
Him, because the blessings of Allaah are meaning that is conveyed is that most ol
says in another verse.
mankind
be
in
the '/{afoor slate.
As Allaah
772 Modern Trends
in
Ulaam,
p. 4.
362
An
Quraan
And (only) a lew ol
My
servants a re shalfpor (grateful)." [34:13]
Therefore, only a small percentage of
mankind can
reach the level of shdkpor,

is
whereas there
will
he
many who can
reach the level ot shaalyr. This
in contrast to
ungratefulness, lor most of those
who
arc ungrateful will reach the depths ol ingrati-
tude - the level ol
/(iifoor.
By using two
meaning,
a
diltcrent root structures, each of

is
which conveys
a slightly iliffcrent
whole new meaning
added. This meaning cannot he conveyed into

all
another language by simple translation, and

ings in their translations.
translators ignored these extra
mean-
The addition and deletion of certain

In the last verse
<>l
letters also
adds different meanings to a word.

states,
Soorah al-Baqarah, the Qur'aan
c^^jc^)$^tfiCZ'MJ&Zi
-All. i. ill .lots not
ity. It
(
h.iruc- a
soul except (with

<>l)
th.it \\
hich
it
is
within)
its
capacit
will
have (the consequence
what (good)
il
has gained, and
will
bear (the consequences ol) what
(evil)
has earned. |2:286|
The first verb, which

is is
has been used to express the gain that a person earns in good,
to express the
lâsab,
whereas the second verb, which has been used
earnings ol
evil, "to
ifyasab.
The second
verb
is
from the same root as the
first ('/âsaba',
meaning,
earn, or gain*), except that an extra letter has been
added
(the letter lan).
This
letter
gives the verb the

fies that
added connotation of 'effort'. In other words, the second verb
signiis
some
effort
first
must be employed
in
order to earn
evil.
This extra meaning
not
present in the
verb.
in
The
ellorl
resulting
change
meaning
shows
in
is
that the earning ol rewards

evil
is
from Allaah
is
very simple and easy task, whereas the earning of
not so easy, and requires
Irom the person.

since he
It
also
that the earning ol evil goes against the nature of
man,
must exert himscll

is
order to 'gain' the consequences ot his evil deeds,
whereas no such exertion

be punished; only
required in order to gain the rewards for his pious deeds.
In addition, the verse also implies that evil thoughts

will not
evil actions will
which do not lead
to
any actions
be punished (since thoughts do not require
any
effort, in contrast to acts).

il
On
the other hand,
good intentions
to
will be rewarded,
even
so,
not followed
up by
actions.
Thus,
for
if
person intended
do
evil,
but did not do
he will not be held accountable
such intentions.
On
the other hand, if a person

still
intended to do a good deed, but for

for his intentions. Yet
of the evil that
some reason
is
did not do so, he will
be rewarded
another meaning that
added
is
that
man
in
is
the consequence
it;
he has earned, since he must
'exert'
himself
order to obtain
yet,
he-
the rewards of his
good deeds do not emanate Irom him, but Irom Allaah, since
in
was not responsible

whereas the good
is
procuring the good. In other words, the

ot
evil in
is
his
own
doing,
from the blessings
Allaah. As Allaah says
another verse.
sii^îi^^ÔUÎ^îll-^siljl^lU
The
Translation of the Qur'aan
sen
Whatever good readies von.
is
from Allaah, hut whatever
evil details
von
is
Iroin yoursell." [4:79]
All of these extra

verb!
meanings were gleaned Irom the one
extra letter in the second

it
Such subtle meanings can never be conveyed

of the translators of the
in translation. In fact,
cannot
in
even be expected
translation!
Quraan
to try to express these
meanings
Another example
change
in
which the distinction between two derivatives has a subtle
in meaning is the difference between the two verbs 'nazzala' and 'anzala'. These two verbs were translated by all translators by the same word; no distinction was made between them. However, the two words have slightly different meanings.
'Nazzala signifies the piece-meal revelation (or descent) ol something, whereas 'anzala'
signifies the revelation (or descent)
of something
all at
once.
The
revelation of the
Quraan
entire
has been described
in different verses
by both
ol
these words, thus signifying

earlier: the
the two different revelations of the Qur'aan
mentioned
of
descent of the
Qur'aan
to the Iiayt al-'Izza
on the Night
Decree, and the piece-meal revelais
tion of the
46:20.
Qur'aan
after that time.

all
One
verse
which combines these two verbs
The
translation given by
translators does not lake into account the diller-
ence between these two forms:
o^J-Z rv-rJii 4<-W^^J JLsiJi K^p^j A&^
Those
who
it.
believe say,
'Why
is
is
not a sooralt revealed (nazziht) (lor us)?'
Hnl
when
a decisive snara/i
revealed (anzala),
and fighting
is
(jilunul)
(i.e..
is
men-
tioned in
crites)
yon see those
in
whose hearts there
a disease
the hypool
looking at you with a look ol One
who
has fainted, on the verge
death...*
The
fact that
the two different forms arc used
is
significant. In the
first
half of the
verse, the believers
wish that Allaah reveals (nazzala) soorahs, one
alter the other,

of the
showing
but
that they earnestly desire
and eagerly await the revelation

to share these
Qur'aan.
believ-
The hypocrites, on the other hand, pretend

ers,
emotions with the
when Allaah
reveals (anzala) only
one soorah which mentions
lighting, the
hypocrites show their true colours, anil hypocrites ask lor

(anzala), they
fulfil
become
pale out ol tear! In oilier words, the
many
Once
revelations (nazzala), but

fulfil its
when
only one revelation comes
cannot even
even a
little!
again, this added
commands! So they boast tor a lot, but cannot meaning is absolutely ignored by all trans-
lators,
and the two
difterenl derivatives are treated as one.
77
Sec al-Israhaance,
p. son, lor
more discussion of these
derivatives.
364
An
An example of where
( 1
Arabic eloquence (balaagha)

is
is
lost in translation is verse
':4.
In
ii,
the Prophet Zakariyyah (Zacharias)
praying to Allaah to bless him with
a child, anil describes his old age:
li
said,
O My Lord!
my
last
Indeed
my
hones have grown
feeble,
and grey hair
has spread on
head...
is:
The Arabic of the

despite
its
portion of the verse

is
'ishtha'alci ar-ra'su
shuyba
'.
This phrase,
conciseness (only three words),

is
indicative ol the eloquence ol the Qur'aan,

less
and az-Zamakhsharee
lish!)."
4
able to extract
no
than
five
examples of the usage
ol
various types of Arabic eloquence (some of which cannot even be explained in Eng-
For example, the primary meaning of the verb

is
'ishtlui'ala
which
is
used
in
is
the verse
to express the sparks that are
emitted by
a fire.
Therefore, Zakariyyah
a fire,
comparing the whiteness

uting the sparking
ol his hair to the sparks that
emit from
an example
ol
one type of metaphor. Also, the verse

eltect,
translates as, '...(my)

it
head
sparks..',
thus attribol
not to the hair where
occurs, but to the place
and origin
that hair (the head), thus accentuating the severity ol his old age.
This phrase
also
gives the impression that the sparks are occurring from

that, not
many
places, thus indicating

to
only arc his hairs white, but these white streaks are
be found
ol
all
over his
head. In essence, this phrase of only three words conveys the image
old age in such graphic detail that the English equivalent
Zakariyyah's
a
would require
lew para-
graphs of text!
In all ol the
Of course, all
such cloipicncc
is
completely
lost in translation.
above examples, the only factor that was involved was the actual Ara-
bic ol the verse;
no knowledge
ol
asbuab an-mizool, or the different qira'aat, or any
external information
was needed. A person well-grounded in the Arabic language would have been able to obtain these benefits and interpretations solely from the wording of the verse. However, in the process of translation, all of these examples.
and countless more,
speech
- is
are lost, as the very
Speech of Allaah
a
the most eloquent of all
re-interpreted
and re-phrased by
human,
to be
transformed into another
language!
As
these lew paragraphs have illustrated,

to exist.
it
it is
not possible for a perfect translation

to
of the Qur'aan
the simple fact that
Any Qur'aan is bound is a human endeavour, anil not Divine.

translation of the
be imperfect due
to
Despite the
fact that
a perfect translation of the Qur'aan can never exist,
it
is
posa
sible that a relatively reliable anil legitimate translation be
produced. Although such
translation could not take the place ol the original,

flawless,
it
and would never be absolutely

a lucid
would accurately
This, then,
its fair
is
reflect the basic
and clear
style.
the goal of a
meanings ol the Arabic text in good translation of the Qur'aan.
English has had
share of Qur'aan translations, as the previous section

translations,
It is sail
it
illus-
trated. Yet, despite the
almost
774
all ol
ample number of them are not highly accurate.

v.
is still
possible to say that
to note that
most English transla-
Sec ul-Kiishaaf.
3, p. 6.
The
tions that arc in existence today sutler from very serious flaws
is
and shortcomings. This

Qur'aan!
because most
of these translations suffer to
from one very basic flaw: the translators

of translating the
were not qualified

Perhaps the
not
undertake the monumental task

is
first
disqualification
on the basis oVaqvcduh; many none were

the
first
translators
were
Muslim, and even

Conditions
of those that were, almost

is
actually knowledgeable of
the beliefs of the. [hi as-Sunnah. (This
condition that was mentioned under

disqualification
is
The
tors
for Translation.") in
The second
2
that
most transla-
were not well grounded
Arabic language and grammar, and thus not qualified
to explain or translate the

this disqualification,
Qur'aan (conditions
and
5,
above).
To
further
compound
most Muslim translators had not seriously studied Islaam and
the religious sciences to the level necessary for a translator (condition 4 above). the contrary,
On
many
of
them had studied
in
Western universities, and were greatly
influenced by Western sciences and philosophies.
And
even the few that had underof translation, for a translator

is
gone rigorous religious training had problems with the language English was not their mother tongue! One of the prerequisites for
he must be fluent
tion 2 above).
in
that
both languages: Arabic and

will
the language of translation (condi-
Examples
be given shortly
to substantiate these claims. In addition,

in
most translators did not

to properly
avail
themselves to authentic tafseers of the Qur'aan

of the verses.
order
understand the intent
Hail they done

"^
so,
it
would have greatly
minimised the errors found
in their translations.
Some
researchers have classified the reasons that errors have occurred in these
translations as follows:""
1
Nescience
of
the Arabic word's exact meaning. For example, verse 18:26 utilises a
certain tense
which
signifies
amazement and wonder. This

translated the verse as:
tense was apparently
not understood by Sale,
who
"Do
to
thou make
Him
to see
and
to
hear" thus understanding the tense as implying a question! Rodwell un-
derstood this as a
command: "Look thou and hearken

hear."
is
him
it
alone!",
whereas
Palmer apparently missed the whole point, and translated
as a rather dreary,
is
"He can
see
and
"How clear of
2)
sight
He
more accurate translation of the and keen of hearing!"
verse
Pickthall's,
Awareness
as, "Verily
of only
one shade of meaning. For example,

is
Jcfiery translates 17:6(1

a similar, "Verily
thy Lord
round about the people," and Rodwell has
thy Lord
in reality
is
round about mankind." The woril that they translated as 'round about"
full
creatures
i)
means 'encompassed', meaning that Allaah has and none of them can evade His Judgement.
control over His
Confusion between different Arabic words. For example, Mene/es mistakenly

translated
Aboo Bakr
word
(the
name of
is
the
famous Companion)
is
as,
is
"the father of the
virgin!" Apart from the fact that this

translated, the
for virgin
a proper
name, and
not meant to be
'bily\ not 'bal{r\
775
The
only exception to this (from the works that this author has conic across)
lie
is
Khan
anil
lilali's
translation, as shall
discussed soon.
are also from [his source.
776
Khalit'a, p. 67.
The examples and quotes
366
An
of the Qur'aan
4)
Limited knowledge of Arabic eked out with figments of imagination. for example. Bell
'Kiliiub'.
understood the "Qur'aan"
to
be different from the 'Furqaan' and the merely different names

ol
As was mentioned
for
earlier, these are
the Qur'aan
'nijz'
5)
Mistaking Arabic
in 74:4
Hebrew
or Syriac. Watt concluded that the
meaning of
was the same

is
as the Syriac 'mgza',
which means,
"wrath",
whereas the
real
meaning
6)
'pollution'
(which
is
used
in the verse to signify idols).
Some contusion
These
with
Hebrew
with the
traditions.
For example, Jcflery confused the Ara-
bic 'sakpenah' in 48:4
Hebrew
'shekinah'.
to non-Muslim translators. Muslim translators are:
six categories are
perhaps more applicable

causes lor errors by
Per-
haps the three most

1
common
An
incorrect understanding of a
word.
2)
3)
misunderstanding of the intent of the verse.
Unlamiliarity with the rules of Arabic grammar.
An example
it,
ol
where
a particular
word was
translated incorrectly
is
verse 2 1 :87. In
Allaah mentions the incident of Yoonus, in which he

call.
'to
left his people alter they
had
of
not responded to his
The
verse uses the
word 'naqdird which has

'to
number
meanings, including:
tors,
have power over' and

I'ickthall.
hold responsible
for".
Most
transla-
including Yusuf Ali anil
took the
lirst
meaning of the word, thus
transin
lating the verse as,
"And remember Dhoo an-Noon (Ybonus), when he departed

that
anger.
He presumed
We
had no power over
him..."
This translation attributes
type ol unbeliel
(l{iifr)
to a prophet, for
how can any
believer believe that Allaah has

is:
no power over himr The
correct translation, therefore,
"...and
he presumed that
We
shall not call
him
to task..."; in
other words, he presumed that the act that he had

for
it,
done was not a
sinful act
and he would not be punished
and not
that Allaah
had
no [lower over him!

Another example
by
is
the translation of the
word
'buroof. In verse 85:1. Allaah swears
the skies, full ol'burooj.
Yusuf 'Ali translates this as,
"By the Sky; (Displaying) the

is
Zodiacal signs." In classical Arabic, however, the wonl 'biiroof

constellation of stars. Later Arabic, however, gave
cal signs',
it
used
to
denote
the added
meaning of "the Zodia-
and
this
is
the
signs are signs from ancient
meaning by which later dictionaries define it. The Zodiacal Greek mythology, and play absolutely no role in Islaam.
'Ali
Thus, the translation
ol
Yusul
gives a very
is.
dangerous and incorrect implication.
The
proper translation of the verse
"(I
swear) by the heavens which contain con-
stellations."
An example where
the translator does not understand the intent of the verse
is
Muhammad
come,
il
Ali's translation
of verse 32:28: "And they
say,
when
will this victory
you are truthful?' Say:
On
the day ol victory, the faith ol those
who (now)
is
disbelieve will not profit them..." In the footnote, he explains the day of victory as the
conquest
of
Islaam over other religions.
What
is
meant by the
is
verse,
however,
die
Day
of
Judgement, or the day of punishment,
lor that
the day that the faith of a
disbeliever will not be accepted. Ibn Kathcer (d. 774 A.H.) stales.
The Translation
of the
Qur'aan 367
"Whoever presumes
th.it
the intent ol this verse
is
the
Conquest
ol
Makkah
lievers,
has strayed
ol
far,
and
fallen into serious error! For,
on the daj
of the
Conquest
Makkah,
if
the Prophet (-^$) accepted the Islaam of the disbe-
and
the intent of this verse
was the Conquest of Makkah. the

77
Prophet (3^) would not have accepted their Islaam...".
verse 37:28. In
diil
Another mistranslation due to an incorrect understanding of a phrase occurs in it, Allaah mentions that the disbelievers will regret the fact that they
not heed the call of the believers in this
OL
st*
lite.
s ,'S I*' tikis'* >*
They
will say (on the
Day
of
Judgement),
.
'It
was you
(i.e.,
the believers)
who
used to
come
to us 'an al-yameen ' [37:28

1
Now,
and
ever, this
the phrase "an al-yameen literally translates as "from the right-hand side".
is
how
is
number
is
ol translators,
such
as Ali
and Shakir, translated

(d.
it.
How-
what
actually intended in the verse, as

that the believers used to
is
ash-Shawkaanee
of truth
1250 A.H.)' 7 * and with the truth.
others point out,
come
to the disbelievers
The
'right-hand side'
used to denote the side
and
justice,
and thus the

this phrase,
its
believers used to
reject
it.
approach the disbelievers with the truth, but the disbelievers would
understand the meaning of
verbatim, without giving any
Some
translators, however, did not

it
and translated
ing!
comment or explanation
as to
mean-
An example
lation
of"
that demonstrates lack of
knowledge
is
of
Arabic
grammar
is
the trans-
of verse 56:82.
The verb
'taj'aloona' that
used in the verse comes from a class
them in order to form a complete sentence."'' The first "object" that is mentioned, however {rizcjtiJfitm), docs not form a comprehensible sentence with the verb unless one adds a noun to it. This lact woidd be apparent to any linguist at the first reading ol the verse. The noun that is missing
verbs that need two 'objects' (maf'ool) to
can either be deduced from the context, or from authentic narrations from Ibn 'Abbaas (found
in
at-Tabaree, Ibn Katheer. and others.
The noun
is
'shu /(/').
However, due
to
the fact that most translators were, apparently, not aware of the rules pertaining to
this class of verbs, they
ignored the
fact that
the sentence could not be translated

as,
verbatim.
The
verse, therefore,
was translated
it
"And you have made

all
it
your means
of livelihood that you should declare
false!"
by almost
translators (Yusuf 'Ali,
Muhammad
provisions
that
"Ali, 1'ickthall.
Shakir,
and
others).
is.
The
correct translation ol the verse,

tor the
however, as done by
Khan and
on the
Hilali,
"And instead (of thanking) Allaah

you deny him (by
in
He
gives you.
contrary,
disbelief)!"
(The noun two

transla-
was added was 'thanking'). The difference
meaning between
the
777 Ibn Kathccr,

778
/-;;//;
\.
i.
p.
^12.
516,
al-Qadeer,
v.
4. p.
An
alternate interpretation
is
thai the 'right
hand
side' indicates
power, or
forccfulness. Set the reference lor further details.
779 As used in this verse. There are certain cases where

not
.i|i|il\
it
would only need one
object, Inn tins case does
In this verse.
'
368
An
is
Quraan
seems that the two translations are
lions
clearly noticeable; in fact, at
first
glance
it
absolutely unrelated to one another, despite the fact that they are actually the
verse!
same
Yet another
is
example which demonstrates a lack of knowledge of Arabic grammar
the translation oi verses 70:6-7.
These
verses
employ the word,

has two
'ra'aa'.
This word
If
has a
it
number ol
to: 'to
meanings
it, it
to
it,
depending on
'to see',
its
grammatical actions ami context.

il
has one 'object' after
means:
'to
whereas
it
'objects',
its
meaning
twice,
changes
presume', or
it
firmly believe". In these verses, the

(il
word occurs
and each time

)ay
has two objects. Most translators
not
all),
apparently not aware of

it
these grammatical rules, translated these verses as,

I
"They
(the disbelievers) see
(the
of Judgement) as
is at
far
away.
But we see
it
as near!"
This translation, although not
actually incorrect,
of the verse would be:
same time not very accurate. A more accurate translation "They presume it as far away. But we know for certain that it is
the
if
near!" In other words, the disbelievers are not sure about the occurrence of the
Judgement, and even

believers,
it
occurs, they think thai there

for certain that
it
is
long time
left for
it.
Day ot The
trans-
on the other hand, know
will occur,
and with
this certain
knowledge, they
lations,
know
that
it is
very close by!
The
difference between the
two
and the deeper meanings
ot the second,
come
only from applying basic Ara-
bic
grammar!
As
a last,
more complicated, example, let us examine verse 34:28. All - without any exception - translated the verse, with minor diftranslations reviewed
and
slightly
ferences, as,
jJaZô&JLJ &J <j)j<jj?.

And
ings,
W'c have not sent you
((.)
Muhammad)
except as
hearer ol glad
tid-
and
warner. to
all
of mankind, hut most of mankind know not.
The
cording
jective,
phrase,
'...to all
ol mankind..." occurs in the
Arabic as
'all of",
'..Jfaafath
is
li
nuns'.
Ac-
to this translation, the in
word
'/(aafat/i'
means
and
a conditional adit
known
Arabic as/uial, of 'mankind'

its
(or, 'naas').
In this verse,
is
can be seen
that the conditional adjective occurs before
subject,
which
'naas'
(mankind).
all),
it is
Now, according
to the majority
of classical Arabic grammarians (but not

luial, to
not allowed for a conditional adjective, or

cases, including the case
precede
its
subject in a
number
(to
of
where
its
subject
more
precise,
it
the subject were preceded by

of
was connected to the letter laam one ol the prepositions known

it
be
as the
is
Iniroofal-jar,
one
which
is
the laam). In this verse,
can be seen that the subject

is
indeed connected to the

laam, which
is
letter
laam
(i.e.,
the subject, 'naas',
preceded by the
letter
transliterated above as
it
'li').
Therefore, according to the majority of

to
Arabic grammarians,
would not be allowed

fact,
understand the verse the way that

(d. 3
1 1
it
has been translated above. In

(d.
both az-Zajjaaj
A.H.). and az-Zamakhsharec

this inter-
538 A.H.), two of the most famous scholars of Arabic grammar, called
The
Translation ofthc Qur'aan 369
pretation of the verse,
*a
clear error!*''" According to these scholars, the

1
word
'lâafath'
must he understood
(from the root
"Anil
as
meaning one
(fecial)
ol its
other derivatives, so that
it
is
not taken to be
a conditional adjective
/(tiffa,
ol "mankind". This alternate

"to stop'),
meaning
(C)
and
the verse
meaning is "a preventor' would therefore translate as,
we have
not sent you
Muhammad)
except as a preventor for
mankind
and
a
(i.e.,
to prevent
them from wrongdoing
anil shirkj, a giver ol glad tidings,
warner."
This second translation
offers a totally different
understanding of the verse.

ol the verse
Although the widespread English translation

rect
cannot be called incorclassical
(due to the
fact thai
there
is
a difference
of opinion amongst
Arabic
grammarians over
lated this verse
this particular
it
grammatical
rule, with a minority ol
them allowing
such an interpretation),
must be asked, "'How many of die translators

this
anil,
who
trans-
were actually even aware of

it,
rule of Arabic grammar, and the
difference of opinion over
based on research and analysis, purposely chose
one opinion over the other?"
Arabic
The point that is trying to be made is that is essential thai such detailed rules ol grammar be known and thoroughly understood by anyone who wishes to transii
late the
Qur'aan. Arabic
is
a highly
complex language, and
it
is
not possible that a
person with a rudimentary knowledge ol Arabic, armed with

lexicons, can
lew dictionaries anil
do
justice to
any translation!
to
Perhaps the safest and most accurate method
have translated the above

is
verse, as
ash-Shawkaanee
(d.
1250 A.H.) interprets in
hh tafseer,
to have included both pos-
sible translations.''"
A Review of Some
Translations
to
These reviews arc not intended

insight into the translator's beliefs,
be exhaustive, but rather to give the reader an

benefits anil faults ol the translation.
and some
The purpose
ol this section is
not to find every single lauil that has occurred, but
rather to give a general ruling
on the
translation.
The comments
all
that
were made
in
the previous section must be kept in mind; almost are demonstrative ol the three categories ol errors
the translations mentioned here
mentioned above.
Only
the
more popular Muslim
translators have been reviewed, since
non-Mus-
lim translations cannot be relied on, no matter
how
superb the English, anil Qailiam
translations invariably inject their doctrines into the Qur'aan. (However, an exception
was made
for
Muhammad
Ali's translation, since
it
had great influence on both
Pickthall
and Yusuf'Ali).
Muhammad Marmailuke Pickthall's The Meaning ofthe Glorious Qur'aan is one of

the
more popular
translations.
It
was released
in 1930.
and has seen over 27
editions.
7H0 al-Kaskaaf,
7X1
I'dlh
v.
5.
p.
V)2
it-,
For further details on this particular rule .mil

al-Oudccr.
v.
application mi the verse, sec al-Kas/iaaf,
v.
J,
p.
V)2:
4. p.
-\M: Divaa
<<..-,W/;/(.
\.
2. p.
2M5.
vii Ail Introduction to the Sciences of the Qur'aan
1'ickthall
was an Englishman who had,
in the
words
of Arherry, 'achieved a certain

7
repute as a novelist... and was a

the East,
man or distinct literary gifts'. "' He had travelled in and had worked for the Nizam of Hyderabad. For his translation, he relied
quite heavily on
Muhammad
is
All's translation
(mentioned below).
is
The
translation
quite
literal,
and therefore
confusing
not smooth reading. Also, his use
of Biblical
English
(thee, thou, etc.)
does not suit modern readers. There are very few

it
notes or explanations, which
makes
for those
who
arc not familiar with
the Qur'aan, but at least helps in minimising All's influence the translation
It
on him. Overall, though.
is
a generally acceptable, albeit literal, to say that the
rendering of the Arabic.
would be no exaggeration
today
is
most popular translation of the Qur'aan
in existence
'Abdullaah Yusuf All's The Holy Our nan: Translation and

its
Com-
mentary.
ones.
'Ali
It
has seen over 35 editions since
release in
936, not counting the revised
had studied
in
England
in the late 19th century,
and was of a Sunni Bohri

in
family.
He
had
learnt Arabic
from
his lather.
Although well-versed
English gram-
mar and
on
literature,
he was not familiar with Islaamic sciences, and depended mostly
Mohammad
The
Ali's translation for his interprctory

is
comments.
English of his translation

better.
simpler than Pickthall's
- and
therefore easier to
read - but could be

itself is
There
arc
ample
footnotes, and, in general, the translation
acceptable.
The problem
tive
with
this translation,
however,
of
is
Ali's lootnotes.
These are indica-
of his "Sooji leanings, and smack

released a
apologia and pseudo-rationalism."
The
Ali's
Muslim World League

this
pamphlet detailing the
errors in these footnotes, but
pamphlet was not exhaustive. There have been
'revised' editions of
Yusuf
translation published, but even these arc not free from error.
Some of the problems of this translation is his idea of 'analogy in the Qur'aan. Due to a misinterpretation of verse 3:7, he believes that many of the statements of the
Qur'aan are
allegorical.
According
to his footnotes.
Heaven and Hell
are slates of the
mind and do
not really exist (notes 44. 50, 168, 452, 499, 579);y//;s arc not a separate
creation of Allaah but rather an innate force in

are only lor companionship,
man
(note 929); the /room of
Heaven
has an
al-
and not
fit///,
lor
pleasure (note 44). In addition,
'Ali
extremely
liberal
approach
to
for
he states that insurance and interest are

is
lowed (notes 241, 324) and polygamy
discouraged
in
Islaam (note 509), to note
some examples. Many of these problems have been solved in the 'revised' addition. but some work still needs to be done. 7M Also, most of these concepts arc found in
Muhammad Ali's translation, and Yusuf Ali's dependence on
it is
obvious. In
fact,
he
782 Arbcrry,
\\ 20. p.
1
78? Kalvvai.
7S4
7.
For lurthcr
ilruils. sec Al-liiishetr, vol. 3. no. 4
-\
5,
On
'Abdullaah Yiisuf'AUc
iinil
Muhammad Asad'i
commentaries.
785 YusufAli.
p. xvi.
The
Translation
"I
the Qur'aan
371
states in his introduction that
Muhammad
Ali's translation
in the notes
'Ali
is 'a
scholarly work, anil

Preface.'
7 "''
equipped with adequate explanatory matter

other aspect ol this translation is that
and the
Yet an-
Yusuf
continually intersperses his Soofic

so.
thought and philosophy whenever he gets an opportunity to do

Also,
Yusuf 'Ali was clearly influenced by the 'modernist' school of thought, which
sought
to explain
away everything
that they
felt
'modem'
science could not explain or
rationalise.
For example, concerning the Prophet's (&,) night journey {al-Israa
wa alliter-
Mi'raaj), he writes,
ally...
"The
majority ot
Commentators
take this Night Journey

it
Even on the supposition of a miraculous bodily Journey,

a spiritualfineness.
is
conceded that the

is
body was almost transformed into

vious,
The
implied meaning
ob-
ported
and contradicts the belief ol Ahl as-Sitnnah that the Prophet (^) was transin body and soul during al-Israa tea al-Mi'raaj. While mentioning the story ol Yusuf 'Ali has
is
the resurrection ol the birds at the call ol Ibraahcem (2:260),
difficulty
believing that the birds were actually killed by Ibraaheem, as
the clear understand-
ing ot the verse, and the view ol classical commentators.
Apart from these notes, as was mentioned

acceptable, and the English readable.
earlier,
the translation - in general
is
Taqiuddin
ings oj the
since.
It
Hilali's
and
Muhammad Muhsin
first
Holy Ottfaan was

initially a
released in 1977,
Khan's Interpretation of t/ie Meanand has seen a number ol editions

been re-released
in
was
mutli-volume work,
anil has lately
one
summarised volume.
Both
ol the translators are
all
from the Islaamic University

classical Islaamic ta/scers,
ol
Madeenah, and
per-
haps better qualified than

task.
the previous translators mentioned to undertake such a
The translation
relies
on
such as Ibn Katheer's,

is
al-
Qurtubee's
finest in
anil at-Tabarec's
works. Therefore, this translation

It
undoubtedly the
in brackets
terms of being free of inaccurate interpretations.
has copious notes, taken
mainly from Saheeha/-Bti/(haaree, and also

in the text. It
many
interpolated
meanings
perhaps might have been more prudent
to place these phrases as foot-
notes, to avoid contusion
between the actual
text anil
explanatory notes.
It
also has
very useful appendi.
The English, however,

translation leaves
in
is
not as smooth as other translations. The absence of a

is
lranslatorwho.se mother tongue
English
is
noticeable in the translation. Also, the
many
phrases
is
English. Although this
and then gives an explanation of the phraseoccasionally useful, at times it makes lor tedious reading.
in
Arabic,
Asad's The Message of the Onr'aan was first released in 1980. The was a very well known figure, and had written two famous works. The Road translator
to
Muhammad
(a
Makfcah
highly readable autobiography), anil Islam at the Cross-roads.
He
had
also translated a portion ol'Saheeh al-Bufyuiaree,
which
is
a very
good
translation.
786
ibid. p. 691.
Emphasis mine.
"
^72
An
His translation of the Qur'aan, unfortunately, contains many unorthodox

is
ideas.
It
an English translation with
a Mtt'tazilee perspective.
He
denies the miracles that

liirds in
the prophets performed (for example, the resurrection of the
the story of
a very
Ibraahccm, 2:260), believes that jinn are not separate creatures, and also has
liberal
cf.
approach
loJu//i
(lor example, the concept
ol
//i/iib
varies with time
and
place,
Soorah Noor).
Apart from problems of

English
it
this
nature - and they arc
numerous
in
number -
the
is
one
ol the best that this
author has seen; very lucid and readable. However,

ol
its
is
not to be
recommended because
'Ali,
misinterpretations.
Miih.imni.nl
came out with
his
The Holy
Qu/am
English Translation in 1917,

this translation is lull
783
and
it
has seen ten editions.
The author is a
Qadiani, and thus
of heretical ideas.
the
He does
not believe in the finality ol the

(cf.
Prophet
(SjjD,
and
twists
meaning
ol
those verses that state this
his footnote to 22:40).
He
also believes
that 'Eesaa died

clearly states
(cf.
on the
cross,
and was not
raised
up
to the
Heavens, as the Qur'aan
3:55 and 4:157, and Ali's 'interpretation' ol them).
He loo denies the
miracles of the prophets, and claims that
Heaven and Hell

far as to say
are not real (cf his Intro-
duction, p. xx onwards). In
fact,
he even goes so
Hell
is
actually a place for

for torture
the 'treatment of spiritual diseases,"

purification"! (p. xx).
lish
and
its
'punishment not meant
but lor
Due
to the fact that this
by
'Muslim,"
it
hail a great
was one of the first translations in Enginfluence on future translations, particularly Yusul
PickthalTs. In fact,
Rev.
Ali's anil
Muhammad Marmadukc
A
cartful
Muhammad
'Ali
quotes with
pride the
famous Christian missionary

comparison of Mr.
Maulvi
Zvvemer,
who wrote:
with that of the
I'ickthall's translation
Ahmailiyya
Pickthall's
translator.
Muhammad "Ali. shows conclusively, that Mr.

than a revision ol the Ahmailiyya
work
vii).
is
not very
much more
version (p.
This translation
was
also heavily used by
Sarwarand
Shakir.
is
M. M. Shakir came out with 'his' translation, The Hoi) Quran, in 1982. Actually, it based almost completely on Muhammad Ali's translation, except for minor changes.
simple comparison between the two translations shows that Shakir merely revised
Ali's translation.
Kidwai
calls
it,
'an
example of blatant plagiarism.

this, as
,ss
Also, Shakir
is
of the Shec'ite faith, anil the
index clearly indicates
he
lists 'verses'
that refer to
Imaamat, the martyrdom
of
Hussayn, the caliphate
of 'Alee,
and so on.
7S7 Although n should hr pointed out

finality of the
\\
dial
he
is
of the 'Lahori Qadianis,'

of Mir/a
(
Prophet (5S). hut

vii.
in reality exalt the status
Ihulain
lastly,
who verbally believe in the Ahmed to thai ol a prophet. 'Ali

that
is
riles in his
Introduction, p.
while discussing his sources. And.

ol
the greatest religious leader ol the

best in this
present time. Mir/.i (Ihulain
Ahmed
Qadian, has inspired
me
with
all
work.
have
drunk deep
at
the fountain of knowledge which this great Reformer - Mujaddid of the present century and
-
founder ol the Ahmadiyyah Movement 7SS Kidwai.

p. IK.
has
made
to flow...'
The
Translation ol the Qtir'aan
373
T. B. Irving's translation. The Quran: The First American Version, was released in
1985.
It is
meant
to
be
in
American English. Apart from the

text,
Biblical connotations of
the
title
(there cannot be different "versions' of the Qtir'aan), the translation has
no
explanatory notes, does not contain the Arabic
and
is
not tree from translation
789 Perhaps the reader will

in [Mind lh.it this
is
feel that
the above review
have been a
thai
bit harsh.
lowever.
it
should be kepi
the Qtir'aan - the
Book
ol
Allaah
ue
are dealing with, and thus even "minor'
problems should be considered major ones, especially when such problems concern inauthenlic interpretations ol
I
hi
Qur'aan. In
reality,
despite the
more than two-dozen
or so translations that exist, there
still
docs
not exist one

anil
I
good
is.
translation thai
combines authentic Qur'aanic interpretation and llawless English. Khan

at least in this
lilalee's
as
of yet, the best in terms of interpretation, but.

a lucid,
author's opinion, there
still
exists
an urgent need to produce
highly readable and authentic rendering ol the meanings ot the
Qtir'aan in English, and Allaah
knows
best!
at
iis
These lines were written based upon the translations that the author hail access to
1
the time of writing.
lowever. slightly be lore the final editing ol this work. Salieeh International released
The Our ami: Arabic

il
Text with Corresponding English Meanings.
Although
all
have not exhaustively reviewed the work,
is
an
impressive translation, distinctly superior to
others
th.it
have been reviewed. The English
is
surprisingly
smooth, and accurately
reflects the
Arabic meanings. The footnotes are short and to the point, and greatly
its
aid In the understanding of the verse. This translation clearly shines above the rest with
simplicity.
accuracy and
Perhaps the primary criticism that must be

in
made
against
it
is
the
lact lhat
the translalor(s) re-
mains shrouded
anonymity!
The names and

It
credentials ol the translators musi be

ol the scholars ol
known,
so lhat due
credit (and criticism)

psi
a
can be given.
has never been ihe practice
Islaam lo write under
udonyms and hide behind unknown names! Despite this obvious criticism, however, the work is indeed commendable effort in the field ol English translations, and will probably remain unique in its class lor some time to come.
C H A
K R
17
The Qur'aan and
Orientalists
i.
The Authorship
Orientalists arc
of the Qur'aan
scholars
non-Muslim
at
who have
achieved considerable repute as
authorities
on Islaam. They have dedicated
their lives to the study of Islaam.
As such,
Arabic
they must be looked
with extreme caution, for
when
a researcher studies
and learns more about Islaam than the average Muslim,

lim, his intentions
lifted
yet
still
remains
their
non-Mustestimony.
must be questioned. Such people have, by

veil ol
own
thai
from themselves the
ignorance, and have seen and appreciated the beauty
and authenticity of Islaam. They have removed any possible excuse

recognised the
call ol the
might have
existed lor not accepting Islaam. For reasons that can only be guessed, they heard
and
Creator, but refused to answer

Jeffery,
and submit
to
Iim!
For example, Arthur
author oi 'Materials for the History of the Text of the

tor a
Quran' studied
,
in
Egypt and Damascus
number
ol years.
During these
years,
he went overall the c/ira'aat. including thtshaadh ones, with the scholars of al-A/.har,
and pored over many and manuscripts. The

have not done as
ol the
books on the Qur'aan and
its
sciences - printed copies

in the c/ira'aat,
vast majority ol
Muslims, even those specialised
much
research as Jellcry did.

its
Can
il
be imagined that he did not see
the i'jaaz of the Qur'aan through
many
facets?
in
Another
bic
Orientalist.
Arthur Arberry, also studied
Egypt. His Arabic was fluent,
and he appreciated the beauty

sion whatsoever
of the Qur'aan, '...the rhetoric
and rhythm of the Araol the glittering
of the Qur'aan are so characteristic, so powerful, so highly emotive, that any veris
bound by the nature

for
of things to
be but
poor copy
splendour of the original." '"" Elsewhere, he even admitted that the Qur'aan was
solace
and comfort
I
him:
'"'
Hiring the long months, the chirk anil light months.
<>l
labouring
at this
interpretation, eclectic
ilcrstainling ol a
where the ancient commentators
differ in their
is
unnot
I
word or
phrase... the radiant beauty ol the original

all
clouded by such vexing interpolations -
through
this
welcome
I
task
sit
have been reliving those Ramadhan nights ol long ago, when

the veranda
would
on
bearded
my (iczira house and listen entranced Sheykh who chanted the Koran for the pious
ol"
to the old, white-
delectation of
my
790 Arberry, p. U.
791 Arberry,
p.
2&
The Qur'aan and
Orientalists 375
neighbour....
It
was then
that
I.
the infidel, learnt to understand
and
react to
the thrilling rhythms of'the Koran, only to be apprehended

at
all
when
I
listened to
such
time and
in
such
place. In
humble thanklulness
dedicate this
too imperfect essay in imitation ol those magical Egyptian nights.
Yet. despite all these confessions, Arberry, as did Jeffcry, died as a
non-Muslim.
its
Why
then,
when
they realised the beauty of the Qur'aan, did they reject
call:
The
topic of the authorship of the
Qur'aan has puzzled Orientalists for a long

to explain
if he
time. If the Prophet

his austere antl
that 'F.esaa
Muhammad (^)
lifer
was an impostor, then how was one

were not an impostor,
this
magnanimous
And
would imply
were not
and
Muhammad
as to
(^g) were sent by the
same God, and
this they
willing to believe. Therefore, they were in a dilemma, and were forced to concoct
some explanation
had claimed
who the
author of the Qur'aan was, and
why the Prophet
($gp
to be a prophet.
As Rodwell wrote, 7'2

above remarks, stands the question of Moin
In close connection with the
hammed's sincerity and honesty ol purpose

ger
ol
coming forward
as a
messen-
God. For
il
he was indeed the

it
il
literate
person the Muslims represent
him
to
have been, then

is,
will
be hard to escape their inference that the

il,
Koran
it
as they assert
it
lobe, a standing miracle. But
on the other hand,
was
Book carefully concocted from

once open
lo the
various sources, and with

it
much
ex-
traneous aid. and published as a divine oracle, then
would seem
that the
ol
author
is
charge ol the grossest imposture, and even
impious blasphemy.. .The more insight we obtain, from undoubted

cal sources, into the actual character
histori-
of Mohammed, the
less
reason do
we
find to justify the strong vituperative
language poured out upon his head...
As Rodwell
states,
il
Muhammad
one
(^s) were the author of the Qur'aan, this
would
then imply that he was an impostor. But the more one studies the biography (seerah)
of the Prophet (j^g), the less
sire for
finds reason to
presume
this.
Material gain; the de-
power and
glory; the desire to unify the Arabs; the desire for moral reforma-
tion, all ol these possible "motives' are
immediately eliminated by an unbiased reader

Prophet (^g)
is
of the Prophet's (g) seerah. In fact, the entire seerah ol the
one
of the
strongest proofs of his sincerity.
All
Example of the
Perhaps one
Prophet's
(%,)
Sincerity
of the greatest incidents that
demonstrates the truthfulness

(5gg)
of the
Prophet (j@)
is
the story of the death of the Prophet's
son. Ibraaheem, the last of

less
the children to be born to the Prophet (^), died
when he was
tears
than two years old.

his face.
The Prophet
the
(-yg)
was
visibly grieved by this,
and
streamed down
Even
Companions were
distressed
and satldencd
to see the Prophet's ($gg) state.
few-
hours after Ibraahccm's death, a solar eclipse occured, blocking out the bright light of
the sun. Immediately,
word spread amongst the Muslims: Even the sun and moon
(5gg) loss!
are-
saddened by the Prophet's
7"2 Arbcrry.
p.
15-16.
376 An Introduction
Qur'aan
Wliat greater opportunity than this?!

postor?!
charlatan would have seized this

for generations:
What more can possibly be asked by an immoment - this golden opportunity that
skies grieve with the Prophet!
would be heard
Even the
Muhammad
(5) could have called the people of Madcenah, and told them. "Yes! liven the heav-
ens are affected by

to
my
loss!" In fact,
he did not even have to

all of
call
them; he merely had
remain
silent,
and
let
the
rumours spread. Already
Madcenah was marvelling
at this clear "miracle'.
Yet,
the true prophet that he was,
Muhammad
fjjj|)
could not deceive or
lie
to his
until
people.
He
issued a general
summons
to the people of
Madcenah, and waited

"Verily, the
they
anil
all
gathered in the mosque. Then, he stood up in front of them, praised Allaah
thanked Him, and said that ever-so-powerful statement,

are two
of the signs
sun ami the
moon
and miracles out
not eclipse because ol the death or birth of

yet so lull ol
many miracles ol Allaah. They do any human being." '" So simple the phrase,
of the
yet so
meaning; so innocent the sentence,
powerful
in
its
implications.
Can
there be any doubt as to the Prophet's (^g) truthfulness?
Authorship Theories
In general, there arc four
primary 'explanations'
of the
that Orientalists
adopt or have
by-
adopted
to explain the
phenomenon
pass this question, and state with certainty
Quraan. Some amongst them even that the Prophet (3gg) was the author ol
the
Qur'aan. without giving any explanation as to
how an
illiterate
person could write
such
a masterpiece, or
even the motives behind such an endeavour. Sale wrote, "That

author and chiel contriver
of
Muhammad
pute; though
others."
7"4
was
it
really the
the
Quraan
is
bevond
dis-
is
highly probable that he had
no small
assistance in his design from
What
Quraan
is
the most surprising aspect of these 'explanations', however,
is
how
is
re-
markably similar they arc to the claims of the disbelievers of old - claims that the
itsell
mentions ami
refutes.
The
unoriginality of these explanations
a stark
indication in itself of the authenticity of the Qur'aan.
Poet?
The
first
"explanation' that
is
given
is
that the Prophet
Muhammad
(-^)
was
poet- an extremely eloquent anil skilled poet - but a poet nonetheless. This was forth by Stobart around a century ago. and echoed by Hell and even Rodinson as
as the l70\s. Bell described the Prophet
type'F
fjtg)
put
late
as a poet, "...but not of the ordinary
Stobart claims, after reading a translation of the
had some knowledge ol Jewish history "and possessed of

could write the Qur'aan.
Quraan, that anyone who some poetic fire and fancy"'"
793
Reported by al-Bukhaarec, ami others.

p. so.
|>.
794 Sale.
7'IS
Khalila.
II.
II.
796 Khalifa, pi
The Qiaraan and
Orientalists 377
How
reminiscent this
is
from the cry of the pagans
ol old!
Or
do they
say,
'Me
is
a poet!'..
52:30].
"They
vented
say,
it;
'(These inspirations are only) muddled dreams; Nay! he has

is
in-
Nay! he
a poet!"
Then
let
him hring us some miracles
like (the
prophets) of old (were given)!'* |21:5|
And
they said, 'Are
poet?" Nay! Rather
we going to abandon our gods (Muhammad) has come with the
lor the sake
of a
mad
Truth, and confirmed
the Messengers (before him).. [37:36]
Rather,
And
it
is
not the words of a poet! Little faith you have!* [69:4

-
"
'V- '"C^ Ml '*
'l
c *\
.'\"'" 'f
"if"*
f \'\S'
And
this
is
We
have not taught (him) poetry, nor

a
is il
befitting lor him. Rather,
only a Reminder, and
clear
Qur'aan [36:69]
A Madman?
Yet another 'explanation'
devils,
is
that he (5^)
was an
epileptic
and thus was able
to
produce such eloquent speech. This was a

as
who was possessed by common theme

rise to
of the Orientalists ofthe
Middle Ages, such

''
San Pedro. Phillip K. Mini wrote, "The

the
Prophet experienced ecstatic seizures as he received the revelations, giving

7 charge that he was epileptic."
7
However, even Orientalists themselves have had

Daniel commented, "...epilepsy as applied
to the
to reject these
claims as
ol
false.
Prophet was the explanation
those
who sought to amuse

II
rather than to instruct."''
one looks
at the scerah of the

is
these claims. Epilepsy
not found mentioned
Prophet (HI), one cannot find any grounds lor at all in any of the classical works of
life life
seerah. In addition, the Prophet fJjJD lived a normal, sane
throughout
his sixty-
three years. There are no incidents in the Prophet's (J^g)
that can be given as

it!
examples of insanity; on the contrary,
his
whole seem/?
is
a refutation of
797
Nj.i/.i, p. 19.
798 Khalifa,
p. 15.
578
An
Once
old.
again,
modem
authors merely took these same ideas from the disbelievers
ol
Do they not reilccl and ponder. There is no madness (Muhammad). 1< is bui a plain vvarnci* 7: K-t
1 1 1
J
in their
companion
-Ami
poet'
they saul: An-
t going
i"
abandon our gods

has
lor the sake ol
.i
razj
Nay! Rather
(Muhammad)
1
come with
the Truth,
and confirmed
the Messengers (before him)
57:36-37]
c
)i
do they
say:
There
is
madness
in
him?" Nay'
le
has brought
ihem
the Truth, bui most of them
arc hostile to the truth

ol
[2 5:70]
Allaah responds to these accusations, in defence
the Prophet
Muhammad
().
^11 arc
not,
by the
Jracc
of your
.on
I.
mailman-
[68:2]
Taught by Others?
The
third 'explanation' given by Orientalists

at
is
thai the
Qur'aan was composed b)

(Slg).
or with the help ol Jews and Christians
the time ol the Prophet
They
differ,
though, as
to
who
these sinister figures were.

(jj$)
Some
claim that
1
it
was Bahccrah, the

a
monk
that the
Prophet
ol Sir
allegedly
Mtiir.
met
in Syria
when he was
""'
teenager.
7 '"
This
was the claim

incident
is
William
a
Margoliouth and others.
Even giving
that this
(5*?.)
true,
would
meeting
of less
than a tew hours - while the Prophet
was
teenager - give
him the
capability to
compose
the Qur'aan:
(i^g)
Others, such as Men/.es ami Gardner, allege that the Prophet
was taught
the
Qur'aan by Salmaan al-Farsee. Since Salmaan was

before he embraced lslaam.
et's [yg,)
it
Zoroastrian-turned-Christian
would make
tin-
sense, they claim, that he fired the ProphIn
imagination with stories ol
[udaeo-Christian prophets.
get
all ol this
response to
this,
from where then did the Prophet

the scene? Salmaan, as
is
(jg?,)
information before Salmaan
came onto
well
known, came
to the
Prophet (?g) vcars

hijnili. In fact,
alter
the hijnih, whereas most ol the Qur'aan was revealed before the
almost
799 Actually,
this incident
mighi not be authentic, as Itnaatn adh-l >hahabce pointi d out
In its
<
hain
p
is
'AM
1
al-K.ilima.in ihn
Ch.i/uan.
who ismunâr
(rejected), Also, n
has other probli ms; cf

ilns incident,
Numani,
1.58.
lespitr these faults,

i.
however, some scholars of hadeeih have authenticated
such as al-Albaanec
wh
i>et
why
p. 66)
800
801
KJi.ilil.i. p.
14. IS.
KhaHla.p.
"
The Qur'aan and

all
Orientalists 379
the stories ol the prophets or old were revealed at

(j^)!
Makkah, even before Salmaan
embraced Islaam or met the Prophet
Other claims arc even more preposterous. Both Bodly and Gibb claimed
Prophet
(s^,)
that the
was taught Christianity by Qiss ibn Sa'eedah, an Arab bishop who used
annual
to preach Christianity at the
Ukadh
fairs.
Unfortunately, both of them con-
veniently forget to mention that this individual died over a century before the Prophet's (#5)'birth!*"
:
Lastly, since the Orientalists
could not find any figure in the
life ol
the Prophet
source'
(^) who could have influenced him to such a great extent, they claim an 'unnamed who helped Muhammad (^) concoct the Qur'aan. Rodinson wrote, "The
in so
long rambling accounts of Jewish patriarchs and prophets correspond

detail
much
s
with the Talmud that of their essentially Jewish origin there can be doubt.
is
What
so surprising concerning these claims
is
that they arc mostly based
upon
the stories found in the Qur'aan that are also found in the Bible. This fact, according
to these Orientalists, proves that the Q)ur'aan
is
based upon biblical sources, either

Firstly,
oral or written.
in the
This can be refuted
in a
number of ways.
the stories appearing
Qur'aan are always
slightly different
than their Biblical versions, as any reader
of the two books knows. This shows that the Prophet (^g) did not blindly imitate
Judaeo-Christian sources. Secondly, there are numerous stories mentioned in the
Qur'aan that are not found

his father,
in the Bible,
such as the dialogue between Ibraahcem and

certain prophets are
and Ibraahcem and the tyrannical king. Likewise,

in the
mentioned
Qur'aan but not
in the Bible,
such as
Hood
same
anil Saalih. Thirdly, the
general similarities between certain stories in the Qur'aan and Bible can also be ex-
plained by saying that they both originated from the

inspiration. Fourthly,
source, namely, divine
and
this
perhaps
is
the strongest refutation, these stories were
unknown
to the people of the Prophet's (yg) time.
The Qur'aan
states,
concerning
these stories,
This
is
the news of the unseen
which
this...|
We
1
reveal unto you. Neither
you nor
your people knew them before
1:49|
(-j|g)
This verse claims that the people of the Prophet's

stories,
time did not
know
these
which implies
that the Prophet (2^)

of the Orientalists
must have received them from inspirastories
tion. If
any of the claims
were true, and these
were known
to
some
of the Arabs, then surely

I
some pagan would have stood up and

before you. Your claim
is
said, "Nay,
Muhammad! knew these stories
not true!" But throughout
the Prophet's (H) twenty-three years of prophethood, no
one claimed
this,
despite
is
the fact that the disbelievers tried everything to disparage the Prophet
clear sign that the people
(i^g).
This
of Arabia had had no exposure

(3gg)
to these stories,
and were
ignorant ol them, until the Prophet
received his revelation.
S02
ibid.
There arc very weak
reports,
however, which
stale th.it the
Prophet (Sg) saw Qiss as
young
boy, Inn Jul not recall
anything of what he
said. Sec Ihn Katheer, v.2. p.250.
SO?
ibid.
380
An
Once
call that
again, the disbelievers during the Prophet's (^) time

is
mimicked
that
same
heard today by these Orientalists.
Anil
indeed
teaches him."
a clear
We know that they (the pagans) say. The tongue ol the man they refer to is
It
is
only a
human who
is
foreign, while this
in
Arabic tongue* [16:11 13
& %&.
one
else), a
]} lijiîjl^
Then they turned away from him. and said. 'A (person) taught (by some-
madman!"
|44:I4|
/>',':?.
*T- '*< "s*
><f*<
.-.-
>'Cy
> "'.ft
-Those who
invented,
disbelieve say. "This (Qur'aan)
is
nothing but
a lie that
he has
and others have helped him with and

a
it.'
So they
they
(the disbelievers)
say.
came
lorth with an unjust evil,

it.
wicked
he!
And
'Stones of the
ancient; he has written
and they
are dictated to
him
(by others)
morning
and evening." Respond

the secrets of the
II
I
(to
them): "This has been revealed by
He who knows
leaven and Earth.. . |25:4-6|
that
is
the case, then
let
them answer
the challenge:
Or
do they
call
say,
'I
le
has forged
it!"
Say:
Then bring
il
soomh similar
1
to
it,
and
Iii
whoever you wish, besides Allaah,

first
you are truthful!"
1038].
addition, the
verse alludes to a very important fact:

is
all ol
these 'figures' arc
non-Arabs, yet the Qur'aan
put forth as
a literary miracle in Arabic.
How could the
Prophet (^) learn this from
non-Arab?!
The Qur'aan and Orientalists 381
Imagination?
The
last
'explanation' given
is
that the
in this
Prophet
Muhammad
"...had
(3gg)
imagined that
he was the prophet of Allaah, and
imagination, he was able to compose the

it,
Qur'aan. In other words, as Rev. Rodwell put

belief that he
he
worked himself up
into a
had received a divine
call...'.*'"
In the 1%0's,
Anderson and Watt repeated these claims. Anderson claimed the
Qur'aan was the
man
other
to
'result of wishful thinking", and Watt concluded, "What seems to a come from outside himself may actually come from his unconscious."805 Anmodern Orientalist, Kenneth Cragg, wrote, "Such was the ground and mean-
ing ol
Muhammad's
call, in a
brooding wilderness experience, where
facts of
con-
scious observation in the contemporary scene

to utterance anil
became
articulate in a personal calling

reli-
warning
in
the
city."
806
R. A.
Nicholson also propounded the

regard
it
gious illusion theory, for he stated, "Whether
we
as
'a
pathological case' or a
grand example
ol
mystical ecstasy, at the outset of his mission a dominating motive
Last Judgement was near ami that he must countrymen of the doom impending.. .To say that... the Qur'aan is, on the whole, uninspired, docs not mean that its author was conscious of fraud when he gave out all sorts of regulations and instructions in the Qur'aan's name." Rodinson. recasting these ideas in modern vernacular, insisted that the Qur'aan was
can be discerned
at all costs
in his conviction that the
warn
his
51
an example of 'auditory visual hallucination'.'""

In reality, this
claim can be considered another example ofthe claim that the Prophet
that the
(^g)
was
madman. To claim
is
Prophet (^g) believed he was
prophet while
he was not
Prophet's
to claim that he
was
insane. Yet, since these Orientalists
knew
that the
(syg)
seerah clearly disproved

(5gg)
any claims
of insanity, they
brought forth an-
other theme: that the Prophet
was
he
a prophet! a
Can
it
was sane in all his affairs, except the fact that he be imagined that one who 'works himself up' into the beliel that
in all his affairs; as a father anil
is
prophet remains sane
husband; as
walks
a political
leader and ruler of state; as a military
commander;
in fact, in all
of lite:
In addition, the presumption by these Orientalists that the Qur'aan was the product ofthe Prophet's
(jgg)
subconscious mind
it
is,
in reality,
an indication
all its
of their igno-
rance of the
Quraan. Can
be believed that the Quraan, with
laws,
commands
miraculous
and prohibitions,
beliefs, stories
and morals,
is
the result of a person's subconscious?
Can
it
be believed
that, for twenty-three years, a

it
person 'imagined' such
book and brought
forth
Irom
ol
his fantasy?
Again, the disbelievers

terparts:
old issued the
same explanation
as their
modern coun-
SIM Arbcrry.
p. IS. p. 12.
sus Quotes from Khalifa,

Sin.
Njozi,p.5.
Njc.zi. p.
2ii.
807 SOS
Kli.ililj. p. 12.
382
An
Nay. they
vented
it!
say.
These
is
(revelations) arc
muddled dreams - Nay, he has
in-
Nay, he
a poet!
Then
let
him bring us some miracles
like (the
prophets) of old (were given)!** [21:5|
Bryan
S.
Turner, in summarising these various views, states,

Traditional
European biographers
o|
the Prophet have either taken the
position that
his
Muhammad
was psychologically normal but insincere about

that
supposed message from Allaah, or
Muhammad was
views,
insane and be-
lieved in the truth
of his prophetic mission.
The Quraan
states, in refutation ot all ot these
yy
E
Then remind and preach
(to
them,
O Muhammad),
a
lor,
by the grace
ol
madman. Or do they say. "He is a poet! We await some calamity to befall him by time!' Respond (to them), "Wait, ior too will wait with vou!' Do their intellects command them with this
your Lord, you are not a sorcerer, nor
I
(i.e.,
to invent these lies
and explanations against
you), or are they

le
it
people
tt
<ho
exceed the limits (in
disbelief)':
let
Or do
they say.
'I
has forged
it!'
Rather, they
do not believe. Then

fitll* [52:29-34]
Is
it
them produce a speech similiarto this,
ifthey are tritih-
not strange
how
Orientalists try to
come up
with an explanation lor the auis its
thorship of the Qur'aan, instead of accepting

thor?
who
the Qur'aan itself claims
Au-
And
is it
not even more remarkable that they echo and imitate the same concoclife
tions as their predecessors tinting the
of the Prophet
(i^g)
did?
Verily, in this
there
is
a sign: yet.
most
ol
them
are not believers!" |26:67|
809
Njo/.i. p. 21.
The Qur'aan and

II.
Orientalists
sX
Some Books
The
topic ot the
by Orientalists
Qur'aan amongst the Orientalists has not attracted as
much
("or
inter-
est as the topics of hadeeth cast
and fiqh. This
is
because
it is
relatively easier
them
to
doubts on the authenticity of hadeeth anil the flaws offiqh. For example. Joseph
all
Schacht, one ol the most famous Orientalists of this century, claimed that
are forgeries of later generations, attributed to the Prophet
(sgg)
hadeeth
by them for personal

later this forgery
motives.
He even claimed
1
that the
more
reliable the isnaad. the
more
occurred!"
"
With regards
to the
Qur'aan,
it
is
much more
them
difficult for
them
to try to find 'facts'
that support their claims,
and
interpret
to suit their needs, as they
have done
with other topics. Recently, however, Orientalists have turned their attention to attacking the Qur'aan, and have started trying to cast doubts about
its
authenticity.
Although much has been written

above the
rest,
in
the
field,
there arc three works that stand out

as authorities in the field.
and have gained considerable repute
Each of
these works will be discussed below.
'Geschichte des Gorans' ofNoclclel{e
The
entitled
first
it
work
is
by Theodore Noeldcke,
a very
famous German
Oitr'aan'.
Orientalist. He-
'Geschichte des Gorans', or 'Histoiy

ol three
of the
The work was

and
written
with the help

It
other
German
Orientalists: Pretzl, Schwally

in three
Bergstraesser.
first
was published over
a period
of three decades,
last in
volumes.
The
all
volume
was published
in 1909,
and the
1938.
It
won
national awards from the Paris
Academy of
s"
Inscriptions,
and drew great acclaim from Orientalists
over the world.

is
Von Denffer has

entirety:
a brief, yet superb,
review of the work, which
quoted
in its
The 'History of the Qur'an' produced by

in three
four German orientalists, deals
pans with
The Origin ofthe Qur'an', The Collection ofthe Qur'an',

ol the
and 'The History

flects
Quranic
Text'.
The complete book

still
naturally re-
the different approaches and types ol scholarship ol the various au-
thors.
lie
Noeldcke
bias against Islaam
can
be clearly discerned, although

1
later
renounced some of his views regarding the history ofthe Qur'an."

substance ol the
first
'
The main
volume
is its
second part 'On the Ori-
gins ol the Various Parts ol the Qur'an". Here, on the basis ol Noeldeke's
earlier works, the won//;/
have been arranged
in lour periods, three
Makkan
is,
and one Madinan. depending heavily on Muslim sources, especially on

Suyootee's
Itt/utin
and Tahari. Due
to this, the material
presented
apart
from the usual biased comments, a good cross-section ol classical
Muslim
SKI For a superb refutation ol the Orientalist views on hadcclh. see M. M. A/ami.
On
Schachl'l Origins
of
Muhammadan
81
Jurisprudence, [ohn Wiley

is
& Sons,
1985.
Since the work
in
German,
ihis
author was unable to review the work personally.

I
The author
is
grateful to
The Islamic Foundation

Ins
for
permission to quote this section. Von Denffer. pps.
58-60
I
812
later
He believed,
changed
for example, that themut/atta'aat represent the initials for the scribes ofthe Qur'aan.
this point.
le
mind on
384
An
Quraan
well-known Qur'an
trans-
writings
on the
subject. Incidentally, PickthaU (the
lator), relied heavily
on
this for his
remarks on chronology
in his transla-
tion.
There
is a
final discussion
on 'Revelation not included
in the
Quraan'
discussed on the basis of the various ahaditlr and other sources.
The second volume,
dealing with the collection,

llqaatl
is
almost completely
a
based on Muslim sources (again
dominates) and presents
calm
dis-
cussion of the "ruling tradition' vis-a-vis other reports about the collection ol
the Qur'an. Schwally, after presenting the material
and
his reflection
on
it,
comes
to
conclusions very close to classical

it
Muslim
views, namely that 'the
shape of the Qur'aan, as we have

after the death
now. was completed two to three years

is
of Muhammad, since the 'L'tlimanic edition
only a copy
ol
Hafsa's piece, the editorial

Hakr. or
at
work of which had been completed under Aboo work however probably
far
the latest under 'Umar. This editorial
only concerned the compositions of the Surat and their arrangement. As

as the various pieces ol revelation are concerned,
their text has
et's legacy'.
we may be
it
confident that
in the
been generally transmitted exactly as
was found
Proph-
Volume
three
is
mostly concerned with the written

It is
text ol the
Quran
mainly
and the various readings.

tion derived basically
once more
a sober presentation ol
informa-
from Muslim sources. Hcrgstracsscr has
dealt
with the written form of the 'L'tlimanic Qur'an, the variant readings, as
contained
historical
Pret/.l
in
the masjiuh if ol Ibn Mas'ood

ol 'thcqiraaOt.
ami
'bay.
le
then introduces the
development
presents the various readings, emphasising the tamous 'seven read-
ings', describes the
Muslim
literature
on the qiraat and
finally deals very
briefly
scripts.
with the palaeography and decorative designs ofold Quranic
manu-
As
in
volume two. the main sources
are classical
Muslim authors,
writers on qiraat.
it
especially as-Suvootee. al-Mabanee. al-Jazarec
and various
Until today. Noeldeke/Schwally
is
the most comprehensive-
not the
sole-
serious attempt bv Orientalists in dial with the

scriptive
Quran
not so
at least in a
de-
manner. For
this
is
what the later authors
much Noeldeke
to present
- had
it.
in view: to collect the available material

ol
on the subject and
While some
the authors'
comments ami conclusions would

literature
in
not be
welcomed by Muslims,
tation based
the vast area that has been covered
ami the presenare ol a merit

is
on the
classical
Muslim
on the topic
that has to be
acknowledged. Especially
that
the latter two volumes, there
surprisingly
little
Muslims might
is
find derogatory in style,
and indeed
the basic presentation

ject."
not unlike classical
Muslim
literature
on the sub-
'Materials for the History
of the
Text
ery of the Our an' by Arthur Jeff

is
The
als for
its
next hook that
is
ol great
importance
that of
Arthur
Jeflery, entitled
Materiin
the History
of the Text of the Our an: The Old Codices. This hook also includes
entirety the Arabic original ol Kitaab al-Masaahif by Ibn
Ahee Daawood
(tl.
S16
'
The Qur'aan and

A.H.).
Orientalists 385
It
was
first
published
in
1937, in Leiden,
and reprinted
number
ol
limes
since, Jeffery bases his edition ofKitaab al-Masctahifo'R the only available manuscript
copy
in the
famous Zahiriyah Library

is
ol
)amascus, which he came across by chance.

first is
Therefore the work

tory
actually
two books; the

is
Jeffery s Material for the HisI
of the
Text
of the Ottran, and the second
Ibn Abee
)aawood\s book, edited by
Jeffery.
Jeflery's
own work is
an almost four-hundred page long compilation
of the differto
ent recitations of certain ten mus-hafs.
Companions and Successors who were known

;i
have writ-
He compiled
information regarding fifteen codexes from the

'codex' he
Companlists all
ions, anil thirteen
from the Successors. By
meant
mas-haf.
He
the readings in these mus-hafs that do not conform to the present day mus^haf (al-
though
in reality
many of them do conform
with the mas-haf of 'Uthmaan; they
arc-
merely different from the mus-hafwritten

Jeffery divides the
in the airaa'a of Hats).
order,
est of
all
the verses
are
them
work based on each codex, and under each codex, he lists, in a dilferent recitation occurs. The most important and longthe codexes of Ibn Mas'ood and Ubay ibn Ka'ab.
where
this
Jeffery
compiled
information from over thirty classical Islaamic
texts,
some
authentic and
some
not.
The
sources range Irom classical lexicons, to the famous
works
oi'tafseer. to
list
the works on the qirdaat. Unfortunately, for each variant recitation,
he did not
the exact reference

of
work
that
it
was obtained from.
To give an example
Soorah Faatiluth.
1
what
Jcflerv
compiled, we will quote Irom Ibn Mas'ood 's
He
read, according to [effery, with the following differences
'malil( as 'maalil{
'ihdina as-siraat al-mustaqeem' as 'aishidna as-siraat al-mastaijccm'
'riraal
2)
3)
alladheen an'amta 'alayhim' as 'siraat
man an'amta
'alayhim'
4)
ghayril maghdoobi as 'ghayral maghdoobt
[effery continues in a similar fashion for the rest of the Qur'aan.
Obviously, what [effery
is
trying to prove
is
that there are variant readings to the

'...it
Qur'aan which were not preserved.
He
writes,
is
quite clear that the text which
'Uthmaan canonised was only one out of many rival texts...'; therefore the purpose ol sii His suppoJeflery's book is to, '..investigate what went before the canonical texts.
sition
is
that the 'original' text
was tampered with by the Companions, and only one
chosen.
There
I)
are three points to be
made concerning
is
this.
On
the supposition that Jeffery 's theory
absolutely correct
that the text
of
the Qur'aan as 'Uthmaan preserved it was chosen by him from amongst many variant texts what are the implications of this from Jcffery's work? Even if we allow for all these readings that [effery compiled to be authentic, and representing legitimate vari-
si? [effcry,p.X.
386
An
Quraan
ants from the text of 'Uihmaan. not a single reading actually contradicts another one
in
meaning.
No
verse
is
added, no ruling contradicted, no law repealed. There are

in this
literally
thousands of differences mentioned
hook, each one
oJ
which merely
rephrases a certain verse ol the
Quraan.8H Therefore, the

texts.-
c|uestion
it
must be asked,
Jclfery claims
is
is
what
is
gained hy substantiating these 'variant'
Agreed,
that
what
true, this
a
would imply
that the actual text ol the
Quraan
s
is
present
only one of
number
this
of authentic texts,
but what presumption or theory can be advanced based
on
claim? Ol course,
not agree.
-
this is
supposing that jelfcrv
basic premise
is
true,
and
to
this
we do
2)
More importantly
and
this is the greatest flaw of the
hook-
the authenticity of
these recitations has to be established. In other words,

that these recitations
how can
the reader be assured
were actually recited? Jclfery himself admits, "The question

readings ascribed to these Old Codices.
a suspicion
arises, of course, as to the authenticity ol the
In
some
cases
it
must be confessed diere

name. The suspicion
1
is
of readings
later
invented by
the grammarians and theologians being fathered on these early authorities in order to
gain prestige
ol their
is
perhaps strongest
in
the case ol distinctly
Slice' ite readings...'""
From
Muslim
standpoint,
we have
little,
il
recourse to the isnaad. Jcftery, however, be-
lieves the isnaads to
hold very
any, value.
Due
in
to this
opinion, he does not
quote isnaads for each variant reading. Therefore,

a certain reading,
it
order to find the authenticity of
is
necessary to go back to the thirty works from which Jcllcry

ol
compiled
its
his
work, verify which one

is
them mentions
this reading,
and then check
isnaad for authenticity. (This
supposing that the original work even mentions an
isnaad, lor
isnaad.
some of these
recitations are merely referenced in later
works without any
However, from
Jcffery's
It
own
position on the concept
and
reliability
of isnaad, he
contradicts himself.
he does not believe
in the authenticity ol the isnaad system,

all,
it
then from where are

all of
all
of these readings obtained 2 After
is
through isnaads that

to us. If
all
the readings ol the
Companions and Successors has been handed down
Jcffery
were
to
apply his standards anil implement his belief of the isnaad system,
of these readings should be doubled,

surprisingly. Jctlcry concludes,
just like their Imdeeth counterparts! But. not

feel
'On the whole, however, one may

is
confident that
1
the majority of readings quoted from any reader really go hack to early authority'. " 6
This clear double standard on Jeffery's part
finds
not surprising;
to discredit
whenever an
Orientalist
some information
then he
will use
it.
that
he
feels
can he used
Islaam and cast doubts
on
it,
no matter what the context, authenticity or actual implicaAs Jcffery so clearly and unabashedly
stales,
tions ol the text
may
he.
"Much of the
HI 4 Actually, this author looked over

\\
most of tin-
entries in the book,
ami could only lind one instance

'verse' in i|uestion
here the Varianl 'reading' clearly goes against the lieliels ol
Muslim. The
occurs as an
addition to 26:21s. and mentions thai the true believers are only from the family of the Prophei (ssl. This
is
obviousl) a Shee'ite forgery, as Jcffery himself hints,
cf.
p. 18')
of the hook
815
XI (i
Jcffery, p. 15,
Both quotes are from
Jeflery,
|>.
1^
The Qur'aan
material given by Ibn
anil Orientalists
387
Abce Daawood regarding the history ofthe

feels
text
ofthe Qur'aan,
hail
though extremely unorthodox,

orthodoxy
yet agrees so closely with conclusions
one
it,
reached
from quite Other directions that one
confident in
making use
of
however weak
may consider its isnaad to be." s " Therefore the

let'fery. is
reason that these narrations
are authentic, according to
because they agree with preconceived conclu-
sions thai were arrived at from 'quite other directions';

rections,
.?)
it
unnamed and unknown
di-
should be pointed out!

arises as to the valid interpretation of these variant read-
The question obviously
ings. After all, (cilery
compiled these readings from various books of tafsccr and qira'aat.

:
How,
then, are they to be explained
The
explanation of these variant readings

ol the
is
very simple, and relies
upon
the unIt is
derstanding
noticed that
a/mij anil qira'aat
ol
the Qur'aan, as
was explained
previously.
many of these
variant readings are found in the qira'aat of today - the

If
saheeh., da'eej
and s/iaad/i ones.
anything, this actually further strengthens the beliel
of the
Muslims regarding the
qira'aat, since these differences
generation from the Companions,
who
all
learnt
from the
is
down to this Prophet (-^5). The existhave come
ence need
ol the
sahceh qira'aat at the time ol the
Companions
something that does not
to be proven,
but
in
doing
so, Jeffery
has 'confirmed' thai the ten qira'aat origi(yg))
nated from tin

thorities.
Companions
(his
is
(anil
hence the Prophet
and not from
later
.
au-
An example ol
Ibn Mas'ood's recitation of 'malil{i' as 'maalik}

is slill
As was
quoted
earlier, this difference
existent in the authentic qira'aat. thus merely
proving their origin. As for those variants which are considered da'cef qira'aat. they
cannot be accepted as the Qur'aan. and as such there

rial
is
is
no use
in
quoting such mateby the
as "variant" to the text ol the Qur'aan, since the authenticity
of these da'cefqira'aat
not established. As tor the sliaadh qira'aat. they useil to be
rcciteil
Compan-
ions before their recitation had been abrogated. These cannot be considered as part ol the Qur'aan anymore, as
was mentioned
is
earlier,
and thus
left
to
quote them as having
been
left
out
($>).
ol the
Qur'aan
true, but they
were
out
at the
command
ol the
Prophet
Likewise, those recitations that are
shown
to be authentic but are not a
part of the qira'aat.
such as Ibn Mas'ood's reading
ol 'ihdina' as 'arshidna''. are
only
examples ofthe ahruf of the Qur'aan that were not preserved by the
Prophet
command
of the
(m.
s
In conclusion, from a Muslim's perspective, Jeffery

far as
it
collection
is
only useful inso-
lists
many ofthe
variant readings
- the authentic and inauthentic ones.
critical analysis ol the authenticity of
each and every variant reading must be estabvalue. Also, the variant readings quoted in
all
lished before the

feffery's
book can be of any great

exist in the qira'aat.
book
which
(at least
still
the authentic ones) arc
part ol the
ahruf oi the Qur'aan,

almij anil
some
lor
of
and some of which have been abrogated by the

of the
Prophet (^). Obviously, Jcllerv absolutely ignores the concept

if
qira'aat.
he were
to take this into
account, then these readings would be explained withis
out recourse to his theory that the Qur'aan
incomplete. In other words, feffery's
SI 7
lil'firv. p.
VII
?K8
An
ol
the Qura;in
work
is
an example
<>l
an Orientalist taking
concept (the concept
of
ihcahruj and
qiraaat), distorting
it,
and then presenting
it
in a sinister light in
order to cast doubts
upon Islaam. Had he only understood the interpretation that is claimed by him to be
tion
correct interpretation ol this concept

''
- an
'largely fictitious'*
without any explanawork.
why
it
would have saved him the trouble of compiling

in (cilery's collection is his editing ol
his
The second book

Daawood's
the
(d. 3
1
'Abdullaah Ibn Abee

the son ol
6 A.H.) Kitaab al-Masaahif.

I
The author is none other that

as-Sijistaani (d.
famous
collector ol the Sanaa,
Aboo )aawood
is
275 A.M.).
Howit
ever, he did not enjoy the
same
prestige as his lather,
and he has mixed reviews from

con-
the scholars of hadeeth. Nonetheless, the book
an excellent reference, and
tains the necessary isnaads tor each narration, so the authenticity ol
each narration
it
may
be ascertained.
It
deals, as
its title
indicates, with the mus-kaf,
discusses the
writing ol the wahy, the various i?uts-hafe ol the
Companions and
their differences; the
compilations
ol
Aboo Bakrand "Uthmaan;

ol'Jic/h
the division ol the Q)ur'aan: the writing ol
the inits-haf, and certain aspects
related to the r?ws-haj.
'The Collect ion of the
Our ami' by John Burton
The last work that shall be discussed is a relative!) recent one: The Collection ofthe Quran by |ohn Burton. It was first published in 1977 by Cambridge University Press.
What Burton
hftdeeth
did was to take the theories

to the history
ol
Schacht concerning the validity
ol
and apply them
of the compilation of the Qur'aan. As was men-
tioned
that
ol
all
earlier,
Schacht (and before him Goldzihcr) claimed and popularised the theory
Intdeeth literature are lorgeries ol the scholars ol the
second and third century
the hijrah. Burton writes in his introduction thai his work, '..seeks to re-open the
question of the collection of the Qur'aan as seen by Muslims. Their accounts will be
re-examined
in the light ol studies

at least,
by Goldzihcr anil
Schacht...'.*'"
Jeffcry.
For Burton's honesty,

states, '...one
he must be given greater credit than
He
must either accept

s
all
hadeeth impartially with uncritical trust, or one

as at least potentially guilty ol a greater or lesser
to
must regard each and every hadeeth

degree of inherent bias
'"...We
cannot in our arrogance continue

safely pick
presume
that,
guided
by mere
literary intuition,
we can
our way, selecting or rejecting hctdeeths...'* 21
Actually, Burton has
some very
interesting
ami unique
theories.
all
He
dismisses
all
the narrations concerning the collection of the Qur'aan, since
these stories, accord-
ing to Schacht's principles, must be inventions by later generations. Therefore, since
he has rejected
all
these narrations, he
is
forced to bring lorth a totally unique
and
bizarre history of the compilation ol the Qur'aan.
SIS
Hl'>
lellcry. p.
1
5.
Burton.
It is
|>.
S2n
amusing how Burton
gives an either-or
everything or
critically reject everything.
He docs
argument hen- concerning hathctlr. cither naively accept not even bother to mention the tact lh.it there are strict
what
is
rules of the mii/hidecl/ieeii thai enable a scholar to detect
authentic from whal
is
weak.
821
Burton,
p.
The Qur'aan ami

According
to
Orientalists
$89
Burton,
his
it
was
Muhammad
(3|g)
himself
who compiled
the Qur'aan.
However, "Amid
self
manifold
state responsibilities
Muhammad
could not always him-
remember
is
the precise wording in which he had given out certain revelations.
This
all
how
different
Companions
received their slightly differing versions, although
were received This
direct
from the Prophet himself. Certain verses

altered.
Muhammad
lorgot
outright, others he
verses.
is
summarily
With
his
own hand
he had cancelled yet other

the almif.
Burton's understanding of the concept
ol
In trying to explain
were the ones
why later Muslim who compiled the Qur'aan
authorities claimed that the

(since, according to
Companions
comes out Mus-
him, these authorites
forged the narrations pertaining to the collection of the Qur'aan), Burton
with another bizarre theory. After the Prophet's ($g) death, argues Burton, later
lim jurists forged the concept of nasty, so that they could justify certain fiq/i positions
that they held (such as the stoning ol the adulterer).
These
jurists
wished
to
somehow
support these positions

'verses' that
ol fiqh,
so they decided, according to Burton, to forge certain

it
used to be a part of the Qur'aan. As
was, these verses could not be added into the present

of
was well known what the Qur'aan imts_-laf, so, somehow, a means
of the nuts_-luifb\\\.
proving that these verses had once formed
pan
\
now no
longer
did had to be theorised. This
was the concept
ol nastyi.
In order to justify this theory,
Burton continues, these
jurists
claimed that the

nasty could
Prophet (jg) could not have compiletl the Qur'aan
in his lifetime, since
occur
at
any time during

of
his
lite.
This, according to Burton, led these jurists to de'verses' that
velop the concept
nasty,
and invent
had been
left
out ol the present
mus-hafthat dealt with ihcfiq/i positions that they wished
to prove.
Since the Prophet
(^) could not have compiled the Quraan.

had done
so,
it
must have been the Companions who

concerning the history of the
and
this explains the 'forged" narrations
compilation of the Qur'aan.
Burton
stales,
"This motive
(i.e.,
that of proving the validity ol nasty) induced the
Muslims
text. It
to
exclude their Prophet from the history of the collection of their Qur'aan
a
was
compelling motive.
according
to
It
was
their only motive.
Initially,
Burton, the role of compiling the Qur'aan was given to

the popularity of
'Uthmaan declined amongst the masses, the people had to transfer the honour of the initial compilation to Aboo Bakr and 'Umar, and to give 'Uthmaan a lesser role. With all of these jumbled reports appearing on the scene,
This
led to the attempts to
Uthmaan. However, when
harmonise these conflicting
attribution:
Abu
Bakr had
initiated the sacred undertaking,

it:
'Umar acquiring
the merit of
having completed
Umar
is
credited with initiating the undertaking,

oi
'Uthman
his pious
is
grudgingly allowed the lesser merit

1
completing the work
ol
and energetic predecessor/
822 Hurton,p.234
82
5
Burton,
p. p.
232
824 Burton,
230
390
An
This, then,
It
is
the
is
an amusing
story,
summary of Burton's version of the compilation of the Qur'aan. nothing else. The scholars ol Islaam were in a dilemma to
il
explain their stance on certain

ot misty in the
ficjh issues.
it
Therefore, they had to invent the concept

'verses' that
Qur'aan, and hack
up by forging
were supposed
to
have
been
man sooty.
scholars had so
little
If these
sincerity that they
had no qualms Forging verses from
the Qur'aan, then
why
it
not just torge Inulccih to support their points? In Other words,
why go through
prove
it
the nuisance ol inventing the concept ol nasty and then trying to
by backing
up with
false narrations,
when
they could have just as easil)

this
is
concocted
a hadeeth to
prove their positions? After
all,
the whole theory of
Schacht and modern Orientalists - that later

sired!
jurists
concocted hadeeth as they de-
In reality.
Burton docs not substantiate

to
his claims
with any strong proof For exinvented the

the
s ' ,
ample, he only brings two verses
prove
his thesis that later scholars
concept of misty: the 'verse of stoning' anil the 'verse of suckling'.
Throughout
whole work, the primary example

Burton
states
is
that
is
reiterated
a large
is
the "verse of stoning". If what

give/7*//;
true, then there

left
should exist
quantity of verses which

if
rulings but were
out of the mns-tyf. In other words,

sole
the
whole concept
ol
misty
jurist
was propagated with the

attributed
purpose of supporting certain

jurists
/u//i
positions that a
might hold, then certainly these
would have used
this
concept regularly, and

as
is
many of their views

exist very
to 'verses' that
had been abrogated. However,
well
known, there
few verses of this nature,
and Burton can only quote two

ol the
examples throughout
his
work. In addition, he gives a very weak interpretation
Qur'aanic verses that explicitly mention the concept of misty, and of the occurrences
oi misty during the Prophet's ($g) lifetime.
Another point that Burton absolutely ignores

ate.
is
that the Prophet (^g)

lor
was
illiter-
The
indisputablity of this fact
is
well-known, and beyond the need
any ismuitl.
Even the Qur'aan

distributed
refers to the Prophet's figs) illiteracy a
number of times.
How
it,
is
it
possible, then, that the Prophet ($g) secretly authored the Qur'aan, edited
it
and
amongst the people?

that all the
Throughout the work. Burton constantly re-emphasises one theme:

narrations concerning the compilation ol the
tions.
Quraan
are forgeries ol later genera-
With
this
presumption
in trying to
in
mind. Burton goes
to excessive
(and in
It
fact ludi-
crous) extremes
to
determine the motives for these
forgeries.
never occurs
Burton
that the early scholars of Islaam (the salaf)
were not so depraved or unscru(-^g) at
pulous that they would forge narrations and attribute them to the Prophet
whim.
well
If Burton's
theory (based on Schacht and Goldziher) are true, this implies that
all
the salaf were busy propagating lies and forgeries throughout their lives;
the time
aware
that these narrations were
all
forgeries (since they themselves
were doing
the forging!), but naively studying them; travelling great distances to obtain them;
honouring those that had memorised them; and codifying them with great care! The
825 Boih of these verses were discussed in Ch.
Abrogation in the Qur'aan'
The Quraan and

theory that
all
Orientalists
Wl
these narrations are forgeries that occurred on such mass-scales, and
the silent approval of all the scholars of that rime concerning them, seems so naive
and absurd
that only
one who
is
blinded
rests,
ill
his animosity or
Islaam can believe
it.
Actually, Burton's
'
whole theory
as
was
stated earlier,
refilled
on Schacht's concep-
tion of hadeeth literature.
This view has been aptly
by
M. M. Azami
."'"
in his
superb work 'On Schacht's Origins of Muliammadun Jurisprudence In this work, Azami demonstrates the inconsistencies in Schacht's theories and source material;
his
unwarranted assumptions and unscientific research methods;
his
ignorance of the
ol
political situation ol the time;
and
his
misunderstandings and distortions
the quo-
tations of early scholars."'' Therefore, with the refutation of Schacht, Burton's theories
are automatically disproved.

is
Burton's conclusion, though,

that the 'tnus^haf that
unusual, coming from an Orientalist.
He
claims
we have
(>gg)
in
our hands today
is
the
meaning
death.
that
Muhammad
had written the whole Qur'aan
mus-haf o\ Muhammad", in one book before his
In conclusion. Burton's
work represents
a very bizarre anil highly contradictory to take a
account
of the collection of the
Qur'aan. Burton seems
few examples and

ig-
draw extraordinary conclusions anil sweeping generalities with them, absolutely

noring
all
other narrations anil factors related to the topic. In this author's opinion, in
forth with
order to
come
something
totally
unique. Burton outdid himself.
H2f>
Published by
cl.
Mm Wiley and Sons. New

No
)rientalists.
Wk.
1985.
il
S27
pps.
15-154.
student ot knowledge can be without tins work, especially
lie
wishes to
rc-
s|'oiul to the
claims of <
Epilogue
i.
The
The
'Return' of the Qur'aan

statement ol "Amr ibn Deenar
(d.
126 A.H.) was quoted earlier
in
which he
alter
said, "I
have met the Companions
ol the
Prophet
is
(5sg),
and those
from
that
came
them
lor seventy years, all ol

is
it
them
said, 'Allaah
is
the Creator, and everything besides
Him Him
created,
and the Qur'aan
the
Balaam
ol Allaah.
Him
it
came,
anil to
will return.'""-"' in the section
This statement, which was used

mentions the
lact that
concerning the Balaam
ol
Allaah,
ol this
the Qur'aan will 'return' to Allaah.
What
is
the
meaning
phrase which was said by so
many Companions and

ol
Successors?
Among
the signs ol the

ol
Day
Judgement
is
the increase ol ignorance, and the
disappearance
knowledge. The Prophet (^g)

SJ
said.
"Before the
Day
ol
Judgement,
there will be a time (or 'days') in

will be raised up."
(i^g)
which Ignorance
will be sent
down, and Knowledge-
"The 'raising upol Knowledge' has been

the death ol scholars.
chests
interpreted by the Prophet
himself to
mean
The Prophet
(^g) said, "Allaah does not
snatch
away knowledge from the

(i.e.,
of His
servants, but
edge by the death
ol scholars, until,
when
there are no
He takes away knowlmore scholars remaining, the
people take ignorant leaders

people),
as scholars).
And
these leaders will be asked (by the
and they
will
respond without any knowledge, and they will be misguided,
and misguide
others."*'"
And
as the
Day of Judgement comes
closer,
more and more ignorance

last ol
will appear,
and knowledge
Kcsaa,
eration
are
still
will lessen, until, in the
very
time, the
Quraan
itself will be-
taken away, and raised up from amongst mankind. This will occur after the time
of
when
upon
alive.
the only people remaining will be the worst ol
all
of mankind; the genbe blown while they
whom
the
Trumpet
of the
Day
ol
Judgement
will
The Prophet
charity are.
($;) said.
"Islaam will disappear
just like the
colours of a dress
fade-
away, until people will not even
And
the
know what fasting, prayer, the rites (of Hajj) and Book of Allaah will be lifted Up one night, so that not even one
old people will remain,
verse will remain.
And a group of
in his
who will
say.
'We found our
S2X Repotted by al-Bayhaqee
Simon.
829 Reported by al-Bukhaarce.

83(1
Epilogue 393
forefathers
said,
on
this lytlimah:
Laa
ilaaha
ila
Allaah, so
wc
too say
it.'""'
Ihn Mas'ood
it
"Indeed, the Qur'aan will be taken away from your midst; one night
will be
it
raised up,
and
it
will leave
from the chests
of
men, and nothing

will
will
remain ol
on
the earth. '"
'Abdullaah ibn 'Amr stated, "The
Day of Judgement
It
will not
come
until
the Qur'aan returns from
whence
it
was
revealed.
I
have
sound
you
I
like the
buzzI
ing of bees and
it
will say,
O my Lord! From you

I
came and
to
am
returning.
am
recited,
but not acted upon;
am
recited, but not acted

(d.
upon.""

narrations, "It will be raised
728 A.H.)
stated, in explanation of these

of time,
up one night, towards the very end

a single
from the
nor
will
mus-haf and
edge
the
the chests of
men, so not
word
will
remain
in the hearts,
a single letter remain in the >?uis-/hif."

in general will not of time, will,
IM
It
appears, therefore, that although knowlof
be taken away from the chests

best.
men, the Qur'aan, towards
end
In
and Allaah knows
any case, the hadecth arc
explicit that the
Qur'aan
will be raised
up from the
will return".
earth,
and
this
is
the
meaning
of the
phrase
ol
ihc sa/af: '...and to
Him
it
The
time
when
this 'raising up'
occurs will be the end of lime, the time in which the

it is
Qur'aan has been abandoned by the people; when they leave the Qur'aan.
befitting that the
only
Qur'aan
is
taken away from them.
II.
An Appeal
The
present
work has been an attempt

of
to present to the reader a
glimpse
of the
is
power and beauty

mankind.
less of
it.
the Qur'aan. There can be no doubt that the Qur'aan
the
greatest miracle of the Prophet

Yet, despite
(^) -
a miracle that
can be appreciated by
all of
the
power and
status of the Qur'aan,
many Muslims
are heed-
It is
distressing to see that the
treasure that has been revealed to
Muslims of today have turned away from this great them the very Speech of Allaah. They have made
all
the Qur'aan a sacred family heirloom; to be treasured in exotic and expensive covers,
yet to
be uninhabited by the best of
covers their
hearts; to be recited
its
and
listened
to in the best
and most melodious
of voices, yet to ignore
meanings;
to be placed
high above
lives; to
all
other objects in any room, yet to occupy the lowest station in their daily
be read
when
death has occurred, yet to be ignored by the living; to be
written in the fanciest of scripts

less
and on the most expensive
of papers, yet to
be heed-
of its
commandments and
prohibitions.
i&v**iJ 'Cfp* "*

1
What
is
the matter with them, that they have turned

1
away from
the Re-
membrance?"
74
:4*J
|
Reported by Ibn Maajah: authenticated in Saheth al-Jaanu'.
832
Reported by at-Tabaraanee.
p. 189. 3. p. 198.
833 ad-Darimce,</;- Radd,

834 Xlajmoo' al-Faiawaa,
v.
Also see Waabil.
p.
135.
s'H
An
&e$2jffig2t
0 Mankind! What
Gencrous?
()
|S2:6|
\$k
Most
has
made you
careless concerning your Lord, the
Muslims!
O Believers of the Qur'aan] Beware that you do not hill into those whom
Day
ol "Judgement:
the Prophet (^z) will complain about to his Lord on the
-And
the
Messenger
(will) say:
"O
My
Lord, indeed
my
people took this
Qur'aan as something worthy ofbeing abandoned!'" [25:30].
The
scholar Ibn al-Qayyim al-Jawziyyah
(d.
758 A.H.) said.
There
1
are various types of 'abandonment' ol the (Qur'aan:

listening to
it
To abandon
To abandon
(httlaal
and believing
in
it.
2)
acting
upon
it,
and ignoring
its
lawful and prohibited ordiit
nances
5)
and
htiniuni).
even
if one believes in
and
recites
it.
To abandon judging by
it.
and resorting to
it
as a judge
when
there arc
differences in the essence ol the religion or other matters.

4)
To abandon pondering over
it,
and understanding
it,
and seeking
the
explanation of it.
5)
To abandon using
it
as a cure in
all
types of diseases of the heart,
and
instead to seek to cure these diseases by other means.
And
all ol
these categories are included in the statement ol Allaah,
<And the Messenger (will) say:
"O My
Lord, indeed
my
people took this
Qur'aan as something worthy ofbeing abandoned!'.. [25:30],

even though some ol these types ol abandonment are worse than others.
"
How many of these types of abandonments are we guilty of?
O Muslims!
Qur'aan?
Have you not
read the
outcome
ol the
one who turns away Irom
the
-'.'- It
'">>
*'' / <
'1
'**T*rf
>
8.?t
Ibn al-Qayyim,
p.
13.
The
live
categories have been translated in meaning, not verbatim.
Ppiloguc
w^
And hocver turns away from

;i
My Remembrance
(the Qur'aan), lor
him
is
life
of hardship, and
hlind.
He will
say.
'( )
We shall raise him up. on die Day ol Judgement, My Lord! Why have you resurrected me blind, when
I
-
used to see (in this world)? (Allaah) will respond. Likewise

lier).
(in this
man-
Our
verses
came
to you. hut
you ignored them. And.
likewise, today
you
shall
be ignored'* [20:124-126].
The one who was blessed

was
it? It
it
with sight, but turned away from the light and guidance
to
of the Qur'aan, deserves that his sight

his sight
be snatched away from him,
for
of what use
ol
was blind
to the light ol the
Qur'aan, then, on the Day
Judge-
ment,
shall be blind to all else.
j%
And
whoever
ol
'
**
"{' **<
'
',*
'><
' *
'
^*<y
'
is
hlind in this world (to the Qur'aan). then he will be blind

[
on the Day
Judgement, and even more astray!"
17:72|
(i.e.,
s
The Prophet
(-gg) said,
"Indeed, Allaah will honour people
in this
world and
the Hereafter) by this Book, and

categories ol people
He
will
debase others by
it."
''There are only two
when
it
comes
to the
Qur'aan; those thai will be honoured be-
cause of it, and those that will be humiliated because of it.
The Prophet (^)

to Paradise;
also said.
"Whoever
throws
it
puts (the Qur'aan) ahead ol him,

it
it
will lead
him
and whoever
behind him,
<>l
will
drag him into Hell."8
Which
these two categories
do you wish
to be in?
Sv
Krportcil
l>\
,11
-Tah.ir.i.ini.
Appendix
Picture Plates
Appendix
Picture Places 399
I'l.MI ()\l
Soorak Noor,
last
portion of verse 31 to end of verse 36. This

in the
is
one of the oldest extant manuscripts

1
ofthe Qur'aan, written
2" century of the
kijrah (around
50 A.H.), probably in
Makkah
or
Madeenah.
critical
It is
written on vellum, in an old
marks
(lcisl{hecl)
ami dots
is
(niu/iil).
and rare script known as maail. It is devoid ol diaThere are circular marks to indicate the endings ol the
this
verses.
characteristic that
typical of
extremely early manuscripts such as
one
is
the fact
that, at the
end
ol a line, the writer
might break a single word into two
parts, with a portion of it

first line
on
the
tirst line,
and
of
the rest
on the second. (For example, see the end ofthe

'tooboo'
is split
and the beginfirst line,
ning of the second.
The word
split
up, with the
first
part 'too written
on the
and the
resi
it,
'boo',
on the second up
at the
line.) Later, as
the art of writing evolved, each
word was
written together,
(British Library,
and not
end
ol
line.
London)
400 An Introduction
to the
Sciences of the Qur'aan
Plats
Two
last
Soorah as-Shu'araa,
1"
word
"I verse
is
193 to middle of verse 205. This manuscript dates hack to the
century ot the hijrah. and
a classic example of early Kutic script. Small dots are present to

is
distinguish between similar letters. I"he lashk,eel system
that ol
Aboo
al-Aswad's. Not
letters
all letters
have a diacritical mark on them (unlike later mus-hcifs). Instead, only those
typically be problematic to a
istic ol the;;;y-4i'/-'ol
which would
is
new
reader are marked with tashkfel. This
phenomenon
character-
the
first
lew centuries of the hijrah. In this plate. \\\t:lashkccl markings are in
red.
and the
mit/at written with a liner
pen
in black,
so that the actual text of the Qur'aan can easily

is
be distinguished from the other additions. Each verse ending
marked by
three dots in a triangle,
and the
verses.
large circular design that can
lie
seen on this plate
is
used to indicate the passage often

(ii'in/iiri/).
There are no hamzahs.shaddalis, siil(oons. or signs indicating stopping places

split
All
words are written together, and not

(Hrntsh
l.ihr.irv.
between
lines.
The mus-hafis written on
vellum, in Iraq.
Lnihlonl
Appendix
Picture Plates 401
Plate Three
Soorah al-Israa, verse 67 to verse 70. Another example of Early Kulic, from (he 4
that
'
century. Notice
letters are not
more
letters
have the tOshêel on them (compared with plate two). However, the
is
dotted
(mii/iil).
This disparity between manuscripts
account the purpose (and sometimes even person)

the specific situation.
More "advanced'
reciters of
is
common, lor each writer would take into lor which he Quraan was written, and cater to the Qur'aan would not need as much tashkfd
I
and mtqat as others might. This manuscript

(Chester Beatty Library, Dublin)
written on vellum, probably in North Africa.
402
An
Introiiuction to the Sciences ol the
Quraan
Plate Four
Soorah al-Anfaal, verse 41. This manuscript
is
written by
'Uthmaan
(all
ihn
Husayn al-Warraaq
(d.
466 A.M.),
It
in Iraq.
It is
written in Eastern Kulic script,
on paper
later plates are also

all letters
on paper).
is
noticed that
all
the letters have the appropriate
hi.</i/(cel
on them,
are dotted, and
kamzahs. shaddahs and suôims can he seen.
In addition, the lasl^hccl

all
system ol'Ahoo al-Aswad has
been replaced with the 'modern' version. However,

with gold-coloured ink, and the
ttis/<hccl in
these signs, along with the dots, are written

is
red. so that the Qur'aanic script

it
clearly dilterenriahle
from other additions.

tenth jus starts. (Masbhad Shrine
Library.
The
top of the page has written on
'The Tenth
/us', since at this verse the
Ir.itil
Appendix
Picture Plates 403
404
An
r-
rf^
-r. _i.
.!-lI-
1=,.
-if
"1***1 r
Plat* Six
SooraA Ibraaheem. verse 27 to the middle of verse 37 Another example of Eastern Kulk, written by "Alee ibn Muhammad ibn Muhammad (d. 620 A.H.). in Persia. Not only are all the tasked and nuqat present, along with hamzahs, simoons, sm&shaddafc, but occasional symbols
indicating stop-
ping places {wuqooj) can be seen. The tosh/pel system used is the "modern" One. The verse endings are indicated by four dots in a square structure; after every live verses, a circle with a triangle is drawn, and, after every ten verses, an ornate circle. Almost all extra markings are in the same colour as the text.
(M.i-hli.i.l
Shrine Library)
Appendix
Picture Plates 405
Plate Seven
Soorah an-Naml, verse
4.3 to
66.
A classic example
ol the
Nasfyice script. This
is
probably the only
extant manuscript written by the

(d. (d.
famous 'Alec ibn Hilaal, otherwise known
as Ibn
it
al-Bawwaab
413 A.H.). This manuscript was written in 391 A.H.. in Baghdad. Although
was Ibn Muqlah
327 A.H.) who introduced the Naslfhee script with which this Qur'aan is written, it was Ibn alBawwaab who aided in popularising it. Unfortunately, none of Ibn Muqlah's writings have been
preserved, and this plate
is
one
ol the earliest
examples of Nasf(hee. Ibn al-Bawwaab also helped
popularise the 'modern' version
otlns/(/ieel,
dropping the older system of Aboo al-Aswad. All tailzied,

in
nuqal and other punctuation signs are written
the
same colour as
lines
the text.
The bottom
text. It
of the
left
column column
indicates the start of the ninthy2.

is
The two
of text
in the
is
upper portion of the
right
the ending of verse 45. the beginning portion of which
in the
main
seems
as if
the writer accidentally forgot to complete the verse

realised his error,
it
and moved on
it
to the next one;
by the time he
was too
late to
do anything about
except write the remaining portion in the
column
only
(typos were not that easily rid ol as they are today!)
Even the
greatest of calligraphers are
human!
Beany
Library. Dublin)
(('hosier
406 An Introduction
to the
Sciences of the
Quraan
W**T$
^^j.Uut^^
m
'-iS.
iC~i'
y*
u.
l'l
VII
F.KillT
The
I
last
verse olSoorah al-Hjjr and the

(d.
first
Sve
ol
Soorah Ibraaheem. This
is
one
<>l
the works
<>!
Yaqool al-Musta'simee
Ie
700 A.H.), one- of the most famous calligraphcrs

this plate
is
ol Islaamic history.
script,
was nicknamed
is
The Sultan of the Calligraphers';
shows us why. This
known
as Rayhuanee,
(Iran
an off-shoot of Nashfyee. lhc.<oom/i heading
written in Eastern Kufic.
Bastam Milium. Tehran)
Appendix
Picture Plates 407
*5k
I'l
Ml Nl\l
last
Soorah an-Nahl, the
portion of verse 8 to the middle of verse 2

69.5 A.I
I.
Another example ofNasfyiee,

upper
in
by Vacjoot al-Musta'simec, written in
in Iraq.
he signs lor stopping (wuqoof) are more

large circle in the
lelt
numerous and
detailed than in earlier manuscripts.
The
column
indicates the completion often verses; after every five verses appears the the column. Alter yet another live, the
symbol
the middle ol
number. 'Twenty', which
is
the
same circular symbol appears, but written inside is the verse number ol verses since the beginning ol the soorah. A common
is
feature of many niiis-luifs of this era

in the
the
fact that
alternate qinnnii of the verse
would be written
while
margin. In this
margin. Typically, the Qur'aan would be written in the

less
common
qiraa'a of the locality,

in the
Other qira'aat,
commonly
is
recited than the
primary one. would be written

alternate readings (three
example, the Qur'aan

be seen
in
written in Hifi.
and the
examples of which can
the margin) are for the qiraa'a of Shu'bah.
(Istanbul, 'Ibpkapi Saray Library)
408
An
Quraan
\
r> v . -j>
^TOCT?
S"
ÎS - ^"^
*
3#
\t\
']
rj
& n|
'4'
.v3
JA
*.r\.
v"?
?^.
Plvii Ti \
Soorah al-Maa'iduh, verse 34 to 41. This Naslflice example
is
written by
II,
Hamd
Allaah Ibn ashin
Shaykh, one of the teachers of the Ottoman Sultan Bayazeed
in
897 A.H.,
Turkey.
The
markings indicating
live anil ten verses are
present in the margin, as well as an indication lor hall
aWhcluzb.
(Istanbul, Topkapi Saray Library)
Appendix
Picture Plates 409
!^&^sîl;-
Pi_\
Pi
Somali
ihn
Stuifanl. verses X to 30.
This example of the Mllhaqqaq

in Iraq.
script
was written by 'Umar ihn 'Alee

the margins contain the
Muhammad
.tin!
in 601) A.I
I.,
Of particular interest
is
the
lact that
variant readings of all ten qirdaat.

(Turkish
Islamic
Museum,
Im.iiiIhiI)
410
An
1
I
?o:A da>
i.fe-^âjirfeolli
3
.-*-
JLÛÛ
6.3.
Plate Twelve
Soorah ask-Sku'araa, verses 59 to
the 6
This
is
a classic
example of the Maghribee
script.
Written
in
century in Spain,
it
is
in the qiraa a ol Warsh.
Notice the slightly different system

letter),
ol ninjiii: in
the second verse, the

in the
first letter is
it,
afaa (written with one dot below the

represented by one dot above the
and the second word

ol"laskkeel is
same
verse has a qaaf'va
circle.
The system
also slightly different.

(Turkish and Islamic
Museum.
Istanbul)
Appendix
Picture Plates 41
',iU'*?
.-* ** j.f^j^-A
v
<&'"* kSX..*JiO
~Axj
jtf'
f^.v-
IMJ<aw
W50,
.^'
A
,
^
u.
'-.
'i
'0- <\_a^.
_rO
uu_i. _
,V
>V>-
ju-^:.
I'l
All TlllKII
last
\
first
The
ten verses ot Soorah ar-Rahinaan, along with the

ol
lew ol Soora/i al-Waaqi'ah. Another
example
Maghribee script. This particular manuscript was w

1.
ritten lor the

rest
Sharcclcc Sultan Moolay
/.ayilaan. in ItlDS A. 1
However, u was captured along with the
of his library by looting
Spanish pirates in 1611
CE (1020 A.H.).
fSan Lorenzo del Escona) Library. Spain]
412
An
Plate Fourti
n
ijaaza, or sanad,
An example ol an
which
is
is
awarded
to a student ot the qira'aat
by
Shaykh.
The
ijaaza signifies the fact that the
Shaykh
through
satislied
with the student's recitation of the Qur'aan, and
that the student has perfected the recitation ol the qiraa'a that the ijaaza
was awarded
in
it.
(Ijaaza/is
are
awarded
in all ten qira'aat
all ol
their luruqs). This

lor the qiraa'a ol
one was awarded
141 A.M.. in
the Prophet's (sg) Masjiil in
Madeenah.
list
It is
'Aasim. through his two students
Shu'hah and Hals. This simple

complete preservation
ol the
ol
name
It is
represents one of the most powerful proofs of the
Quraan.
continuous, direct and unbroken chain ot narrators.
Irom the present day

in
to the
Prophet
(5g), to fibred, to Allaah, all Praise
and
(ilory be to Mini. This
essence implies the
tact that
the correct transmission ol the Qur'aan

is
is
guaranteed and ddCU-
ncnted; every single person
whose name
all
present in an ijaaza was awarded the ijaaza by his

to the
Shaykh
Prophet
(5S>);
(the
name
before him),
the
way back
age of the famous Qaaris,
who
studied
under the taabi'ecn.

(5g).
who studied under the Companions, who learnt

all
This particular ijaaza contains 54 people between the recipient

ten qira'aat.
higher ijaazas are available, though, and in
from the and the Prophet Can any other religious book
the Qur'aan directly
:laim such a rigorous proof of preservation?
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Introduction Sciences of The Quran Yasir Qadhi

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Introduction Sciences of The Quran Yasir Qadhi

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available Ironi the British Library.

First Edition. 142(1

Copyright 1999 by Yasir Qadhi

Al llulaavah Publishing and

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Ammi and Abbi,

would not be possible.

AN INTRODUCTION TO 'ULOOM AL-QUR'AAN

Definition of the Qur'aan

The Breakdown of the Definition

Tin Concept of the Kalaam of Allaah

Qur'aan as the Kalaam of Allaai

A Refutation of the Ash'arees

Describes Itself Describes the Qur'aan

The Status of the Qur'aan The Rewards for those wi io

Recite and Practice

INSPIRATION - AL-WAHY The Concept of Wahy

Without an Intermediary With an Intermediary

IV The Difference Between the Qur'aan and Hadecth Qudsee

The First Stage The Second Stage The Third Stage

The Quantity or Revelation The Wisdom Behind the Gradual

THE FIRST AND THE LAST REVELATIONS

and Last Verses

THE MAKKEE AND THE MADANEE VERSES

The Knowledge of Makkee and Madanee Verses

of Makkee anil Madanee Revelations

Common Themes of Makki.i: and Madanee Verses

Makkee and Madanee verses

IV The Categories of Makkee and Madanee

Knowing Makkee and Madanee

105 107 107 109

THE CAUSES OF REVELATION ASBAAB AN-NUZOOL

The Derivation of Asbaab an-Nuzool

Knowing Asbaab an-Nuzool

THE COMPILATION OF THE QUR'AAN

The First Compilation The 'Uthmaanic Compilation The

139 139 139

The Appearance of the Mus-hafs

The Number of "UthmaanicMus-hafs

What Happened to the

VThe Verses of the Qur'aan

The Number of Verses

The Number of Words and Letters

The Arrangement of the Soorahs The Number of Soorahs

THE BEGINNING OF THE SOORAHS

The Different Categories II. The Disjointed Letters

The Ending of the Soorahs

THE AHRUF OF THE QUR'AAN

A. Those opinions which HAVE no

Those opink >ns wi ik

>me apparent basis.

BUT ARE WEAK OPINIONS

Those opinions which have strong evidence

177 179 182 184

IV Are the Ahruf in Existence Today?

THE QIRA'AAT OF THE QUR'AAN

The meaning of the word