The Variant Readings of the Quran-A Critical Study

t

l a

t

THE VARIANT READINGS OF THE QUR'ÄN: A

CRITICAL

STUDY OF THEIR

HISTORICAL AND LINGUISTIC

ORIGINS

CAbd CAll Allah Ahmad Muhammad

Submitted for the Degree of Doctor of Philosophy University

of Edinburgh July 1984

ý,t. Uýýj

U-

11

Dedication

To the soul of my beloved father, filled

the man who

me with his devotion to the Qur'an,

enlightened

and

me with his wisdom and wide know-

ledge in spreading the

message of the Qur'an,

the ever preserved word of God: "We have, without doubt, Sent down the Message, And We will assuredly

Guard it

(from corruption). " (S. XV, 9)

The death of my father

was a great loss to me,

as in his precious and spiritual lived

the most beautiful

days of my life.

Indeed to me he was a father, excellent and

a9

company I

a shaykh, an

example for me to follow,

a friend

iii

DECLARATION

I hereby declare that this

thesis

is entirely

my own composition.

tAbd A. A. M. A11äh

iv

TABLE OF CONTENTS

ii iii vii

Dedication Declaration Acknowledgement

ix

System of Transliteration

Abbreviations Abstract

x xvii

xix

Introduction

Chapter 1

REVELATIONOF THE QUR'AN IN SEVEN AHRUF

Meaning of ahruf

in the Arabic

The interpretation Chapter

7

in the ahädith

The meaning of seven ahruf

10

Language

12

'Seven ahruf'

of

2 32

COMPILATIONOF THE QUR'ÄN Compilation

Bakr and

of the Qur'an

The materials

The dating reign

of

of Abi

the reigns

CUthmän

Methods adopted

The sending

during

35

in this

of inscriptions of the masähif

The number of The compilation

of Abi Bakr's urrä'

45

to the provinces of the Qur'an

in the 49 54

compilation

58

slain

and arrangement

The problem of missing

43

of the Qur'an

of the compilation cUthmän

The validity

39

compilation

of verses

verses

The meaning of the term jamC al-Qur'an

in their

s6ras

66 69 73

V

78

Theory of naskh The Shiite

opinions

on the alteration

of the Qur'an

90

Chapter 3 cUTHMÄNIC OF MASÄHIF THE DEVELOPMENT The masähif

and their

Orthography

of the masähif

relation

103

to the ahruf

103 106

Chapter 4 THE cUTHMÄNIC CODICESOF THE MASAHIFANDTHE PERSONAL COMPANIONS AND SUCCESSORS Differences between the masähif

122 of the amsär

134

Chapter 5

THE LANGUAGE OF THE QUR'AN

140

Chapter 6 THE ORIGIN OF THE QIRA'AT The development The kinds

of the conditions

for

accepted

readings

end anomalous

201

readings

207

of shädhdh

Development of the concept The relationship The compilation

210

of shädhdh

between the Qirä'ät of Qirä'ät

186 196

of readings

The successive Definition

179

and the Qur'an

and the earliest

compilers

212 213

vi

Chapter 7 IKHTIYAR IN THE QIRÄ'AH AND ITS BASES

Refutation

of free exercise

220

of choice in selection

of readings CUthmänic The masähif and the problem of grammatical or orthograp iical errors

223

249

CONCLUSION

267

BIBLIOGRAPHY

274

Vii

/

ACKNOWLEDGEMENT

Thanks are indeed to God Almighty worthy of all

praise.

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

to Dr. Michael

study with constant care and

He has indeed spared no time in supporting

patience.

this

research

stages with his guidance, respect and kind encouragement.

at all

I have greatly

In particular

which he has directed

benefited

me especially

from diverse

the European sources.

My acknowledgement would be incomplete without thanks to innumerable colleagues

sources to

and friends

extending my

who have helped me in

one way or another and who need not be mentioned by name here. indebted to my family

I am truly

who have always been an inethaustible

both direct

and extended

source of hope throughout

my absence from home. I should also like

support throughout I would like

Finally Departmental

Secretary

and the inter

library

services.

typed this

My thanks

thesis

to the

of Omdurmanwhich has provided me with

Islamic University financial

to express my sincere gratitude

the period.

to thank Miss I. Crawford the

and the staff

of both the Departmental

loan of the main library are also

for

their

kind

due to Mrs Grace Young who has

with great care and accuracy.

Library

viii

Last and certainly

not least

my indebtedness

is

due to the

soul of my deceased honourable shaykh MuhammadIbrahim al-Tayyib under whose supervision

the earliest

and guidance

stage of life

I committed

the holy Qur'an.

to memory at

ix

SYSTEMOF TRANSLITERATION The system of transliteration the Department following

of Islamic

slight

adopted and Middle

here is Eastern

recommended by

that

Studies,

Tä' marbütah is rendered "-ah"

2.

The alif

of the definite

article

is always retained.

In passages from the Qur'än where the precise

idghäm, etc,

the

modifications:

1.

of the text

with

is relevant

to the discussion

pronunciation

such features

as icräb,

have also been indicated.

Transliterated

forms of Arabic geographical

general been preferred

to Anglicised

with the exception of the bibliography.

terms have in

forms, e. g. Makkah not Mecca,

X

ABBREVIATIONS cUbayd, Fadä'i1 Abu calimuh wa-Ma

a1-Awä'i1

a1-Qur'5n

: al-Awä'il

Abü Hayyän, Tafslr

-

al-Bahr

fT Tafsir

al-Bayän

wa-al-Nihäyah

al-Bidäyah fl

al-CAskari

al-Khü'i,

-

-

wa-Adäbuh

al-Muhit

al-Bahr Bayän

-

a1-Qurän

CUbayd, Abü Fadä'i1

al-Qur'an

Ibn Kathir,

-

al-Muhit

al-Bidäyah

wa-al-Nihäyah

al-Tarikh

al-Budür al-Zähirah al-cAshr

-

al-Qädi',

Min Tarigay

al-Mutawätirah

Bulügh al-Amäni

al-Budür al-Zähirah

-

al-Bannä:

al-Bukhäri,

al-Jämic

al-Shätibiyyah

fl

al-Qirä'ät wa-al-Durri

Bulügh al-Amäni Min Asrär al-Fath

ý1_Rýhýani

Bukhäri, Burhän -

al-Zarkashi,

Concluding Essay for the History

Dayf, al-cAsr

or Sahih al-Bukhäri

al-Sahih,

a1-Burh5n fi

cU1üm a1-Qur'5n

Jeffery, Concluding of the Text of the

al-Jahili

-

Essay on the Materials Qur'an

Dayf, Tärikh al-Adab al-cArabi,

al-CAsr

al-Jähili Dhawqal-Haläwah

-

al-Ghamari,

Dhawq al-Haläwah bi-Bayän Imtinäc

Naskh al-Tiläwah Diräsat

fi

Tärikh al-Khatt

Tärikh al-Khatt

al-CArabi

al-cArabi

-

a1-Munajjid, Diräsät

Mundh Bidäyatih

I15 Nihäyat al-cAsr

al-Umawi E. I.

1,

E. I.

2 -

Encyclopaedia

of Islam,

fi

1st and 2nd edition.

xi

Fatäwa

Ibn Taymiyyah,

-

Fath al-Bari

Ibn Hajar

-

Fatäwä Shay.kh al-Islam

h1ajm-uc

Fath a1-Bari

al-cAsgalani,

Ibn Tayniyyah

bi-sharh

Sahih a1-Bukhäri al-Fihrist

al-Nadim,

-

Flick, al-cArabiyyah

Kitäb

al-Fihrist

Flick, al-cArabiyyah

-

Diräsät

Fl a1-Lahajät

wa-al-Asälib Funün a1-Afnän

Gharä'ib

Ibn a1-Jawzi,

-

a1-Qur'an wa-Raghä'ib

Funün a1-Afnän fi

Tafsir

a1-Nisäbüri,

-

cUyün cU1üm al-Qur'an

Gharä'ib

al-Qur'an

al-Furgän

Ghäyat a1-Nih yah Ghäyat a1-Nihäyah fi - Ibn al-Jazari, Tabagät a1-Qurrä' DhawTa1-Diräyah Ghayth al-Nafc al-Hakim

a1-Safägisi,

-

cAla

al-Mustadrak

al-Hakim,

-

Ghäyth al-Nafc

fi

al-Qirä'ät

al-Sabo

al-Sahihayn

CAn Maiani a1-Qirä'ät Ibänah, a1-Qaysi, a1-Ibänah Idah

Ibn al-Anbari,

-

Kitab Idah al-waqf wa-al-Ibtida'

fi

cAzzawa-jall Kitäb Allah Ibn Kathir, Ibräz

Tafsir,

a1-Maiani

al-cIgd

-

-

Abu Shämah:

-

al-Farid

al-Igtiräh

Ibn Kathir,

-

-

Ibräz

cAbd Ibn Rabbih,

al-Suyuti,

Irshäd al-Sari

Tafsir

a1-Igtiräh

a1-Qur'an

a1-Maiani al-cIgd

fi

Min Hirz

al-Amäni

a1-Farid

Usü1 al-Nahw__

Irshäd al-Sari

al-Qastalläni,

a1-cAzim

bi-Sharh Sahih

al-Bukhäri al-Istiab

Ithäf "

cC

-

-

Ibn

al-Dimyäti, cAshar

Abd al-Barr,

Ithäf

al-Istiýab

fudalä'

fi

al-Bashar

MaCrifat

bi-Qirä'ät

al-Ashäb

al-Arbacat

xii

Itgan

-

al-Suyüti,

al-Kalimät

al-Hisän

-

al-Ja

Häjji -

-

cburi,

Kanz al-Maiani

a1-Tanzil

wa

-

cUyün

- al-Räzi, al-cArabiyyah

Khizänat al-Adab

Latä'if,

-

fl

al-Agäwil Kitäb

al-Sabcah

al-Khatib

al-Qirä'ät

al-Islämiyyah

Khizänat al-Adab

al-CArab Tärikh al-Qur'an

Arabic-English

Lane, Madd al-Qämüs,

Latä'if

al-Qastalläni,

fl

fT al-Kalimät

al-Baghdädi,

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

Lisän al-cArab

CAn Asämi

IItujüh al-Ta'wil

Kitäb al-Zinah

wä-tubbLubäb'Lisän

Lane

Sharh Hirz

CAn Hagä'iq Ghawamid

al-Kashshaf

Ibn Mujähid,

Kitäb al-Zinah

al-Kurdi,

fl

Kashf al-Zunun

Khalifah,

al-Zamakhshari,

al-Sabcah

a1-Tärikh

wa-al-Funün

al-Kutub

Kitäb

a1-Kämi1 fi

wa-Wajh al-Tahäni

al-Amäni

al-Kashshäf

fi

al-Hisän

al-SabCah wa-JamCal-Qur'an

-

Kashf al-Zunun

al-Qur'an

a1-Kalimät

al-Mutici,

Ibn a1-Athir,

Kanz al-Maiani

fl

al-Itgän

al-Hurüf a1-Kämi1 -

cUlum

a1-Ishärät

al-Karim

Lexicon

1i-Funun a1-Qirä'ät

Ibn Manz-Ur, Lisän a1-CArab

-

C Mabäni Anon., ed. Jeffery, Kitäb al-Mabäni fT Nazm al-Ma am cUlüm Mugaddimatän fi See Jeffery, al-Qur'an Mac al-Masähif, al-Madhähib

-al-Nur,

a1-Isl5miyya

Goldziher,

Yusuf Ibrahim, fi

Tafsir

al-Qur'an

al-Karim

(Die Richtungen der. Islamischen

al-i'tadhähib al-Islämiyya Trans.

Mac al-flas-ahif

fi

Tafslr

CA1i CAbd by Hasan a1-Qädir

al-Qur'an

Koranauslegung), al-Karim

Xlii

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

Madrasat Madrasat al-Küfah al-Makhzümi, al-K-ufah wa-Manhajuhä fl Diräsat al-Lughah wa-al-Nahw Mafätih al-Ghayb

Mafätih al-Ghayb - al-Räzi, Manähil Marätib

al-Zurgäni,

-

al-Nahwiyyin

MaCrifat

al-Qurrä'

al-Masähif

Miftäh

-

cAla

Jeffery, al-Sacadah

Täshkubri fl

al-Siyadah

al-Wajiz

al-Muhtasib

Mucjam Mä IstaCjam,

the-Text

Of the Qur'an

a1-Sacadah wa-Misbäh

c Ulum

bi-al-Kitäb

al-Muhkam fl'

Ibn Jinni,

al-Qirä'ät

Zädah, Miftäh

fi

al-Qirä'ät

Abu Shämah, al-Murshid

-

al-Dam,

-

the History'of

al-Muhadhdhab

c Ulüm Tata'allaq -

for

al-cAshr

Min Lughat al-cArab

wa-Tawjihuhä

al-Muhkam

al-Qurrä'

al-Masähif

Mawdu at al-

Muhaysin,

al-Muhadhdhab,

Macrifat

in

al-Tabagät wa-al-Acsär

Materials -

al-Nahwi

al-Dhahabi,

Ibn Abi Däwüd, Kitäb

-

al-Muharrar

-

Ulüm al-Qur'an

fl

Maratib

al-Halabi,

al-Kibär

al-Kibär

Materials

'C Manähil al-Irfän

al-Bakri,

I1ä

al-CAziz Nagt a1-Masähif

al-Muhtasib

wa-al-Idäh

al-Wajiz

fi

Tabyin Wujuh Shawädhdh

cAnhä Mucjam Mä Istacjam

Min Asmä' al-Biläd

wa-al-MawädiC

Mukhtasar

-

Munjid

Ibn al-Jazari,

-

Ibn Khälawayh, al-Mukhtasar

fi

Munjid al-Mugri'Tn

Shawädhdhal-Qira'at wa-Murshid a1-Tälibin

xiv

Mugaddimatän cC

al-Mugni

al-Dam,

-

Mushkil Athär Muslim Musnad

Mugaddimatän fi

ed. Jeffery,

-

Rasm Masähif

fl

al-Mugni

-

Muslim, Sahih Muslim, or al-Jämic

-

Ibn Hanbal,

al-Mustasfä al-Muzhir

al-Suyüti,

-

al-Amsär

al-SahTh

al-Musnad

CIlm Min al-Usül

al-Mustasfä

al-Ghazzäli,

-

al-Qur'an

Mushkil al-Äthär

al-Tahäwi,

-

cUlüm

fi

al-Muzhir

al-Lughah wa-Anwäciha 1i-Kitäb

al-Naqd al-Tahlili - a1-Ghamräwi, a1-Nagd a1-Tahlili fl al-Adab a1-Jähili a1-Nasä'1 Nashr

Ibn al-Jazari,

-

al-Naskh fi

Nihäyah,

Ibn al-Athir,

Qamus- al-Feyr

al-cAshr

üzäbädi,

al-Hadith

wa-al-Athar

Nukat a1-Intisär

li-Nagl

al-Qämus al-Muhit Ibn Hazm,al-Qir-'ät

-

Majic

al-Atiyah

al-Qurtubi,

Al-Rawd al-Unuf

Gharib

al-Amsär

al-Amsär

-

al-Jämic

a1-Suhayli,

al-Nabawiyyah li-Ibn al-Riyäd

a1-Qirä'ät

Ibn a1-Bägilläni,

al-Mashhürah

-

fi

fi

al-Nihäyah.

-

Masähif

al-Qirä'ät

al-Nashr

a1-Mujtabä

Abu Zayd: fi a1-Qur'an al-Karim al-Naskh a1-Qur'an al-Karim, Dirasah Tashriciyyah Tärikhiyyah Nagdiyyah

Nukat al-Intisär

Qurtubi

Sunan al-Nasä'i,

al-Nasä'i,

-

a1-Mustatäbah

-

al-Tawatur li-Ahkäm

al-Qur'an

al-Rawd al-Unuf

fl

Sharh al-Sirah

Hisham

al-CÄmiri':

Jumlat Man Rawä fi

al-. Mashhurah fi

al-Riyäd

al-Sahihayn

al-Mustatäbah

min a1-Sahäbah

fl

xv

Ruh al-Maiani

-

wt-al-Sabo

al-cAzim

Zakariyyä, Ibn. bi al -Sähi

Sharh al-Sunnah

-

Sirat

Ibn Hishäm

Sirat

Ibn Ishaq

Subh a1-Acshä

Sharh al-Sunnah bi-Tarif

a1-Shifä'

Ibn Hishäm,. al-Si'rah Ibn Ishäq,

-

Abi Däw-uda1-Sijistani,

Sunan Ibn Mäjah

Ibn Mäjah,

Tabagät al-Huffäz,

Tabari,

Tafslr

Tadhkirat Tafsir

al-Huffäz

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

Sunan Abi Dawu-d

Tabagät al-Huffäz

Tadhkirat

al-Dhahabi,

-

Sina at al-Inshä

cAn Ta'wi1 al-Qurän Jämic al-Bayän

al-Tabari,

-

fi

Sunan Ibn Mäjah

al-Suyüti,

-

al-. Nabawiyyah

c Subh al-Ashä

Sunan Abi Daw-ud -

Huqüq a1-Mustafa

Ibn Ishäg

Sirat

al-Qalgashandi,

-

al-Qur'an

al -Sähi bi

CIyäd,

-

Tafsir

fi

al-Mathäni

al-Baghawl,

a1-Qädi

al-Shifä',

Ruh al-Maiani

al-Alusi,

Mugätil,

-

Fi al-Amr

Tafsir

al-Huffäz al-Khams Mi'at wa-al-Halal

wa-al-Nahy

wa-al-Haräm Tafsir

al-Manär

Tafsir

a1-Maräghi

Tafsir

a1-Qummi -

Tarikh al-Tabari

Rids,

-

Tafsir

a1-Maräghi, al-Qummi,

-

a1-Qüran

al-Tabari,

Tafsir

Tafsir

al-Hakim a1-Maräghi

al-Qummi

TärTkh al-Rusul

Tarikh a1-YaCqübi, al-YaCqubi,

Tärikh al-YaCgübi

Tartib

al-Fath

al-Musnad

-

a1-Bannä,

wa-al-Mu1ük

al-RabbanT

li-Tartib

Musnad Ahmad b. Hanbal al-Shaybäni al-Tatawwur

al-NahwT

li-al-Lughah

-

Bergstraesser;

al-CArabiyyah

al-Tatawwur

al-Nahwi

Xvi ,.

Ta'wil

-

Ibn Qutaybah, Ta'wil

Thimär al-Qulu-b, al-Thä alibi, Mansüb

Mushkil al-Qur'an Thimär-al-Quldb

fT al-Mudäf wa-al-

cAlä Ibn fi al-Tamhid al-Bägilläni, al-Tamhid al-Radd al-MuCattilah Wa-al-Räfidah Wa-al-Khawärij Wa-alt4uctazilah. al-Tibyän al-Tüsi, al-Wägidi,

-

al-Nawawi, al-Tibyän

al-Tibyän Maghäzi

-

al-Tüsß,

-

al-Wägidi,

fl

Adäb Hamalat al-Qur'an

al-Tibyän

fl

Tafsir

Kitäb al-Maghäzi

al-Qur'an

xvii .

ABSTRACT The present

study

to investigate

attempts

in which the Qur'an

ahruf

in readings

variations

In the first seven ahruf

has been revealed

among the Qurrä'

compilation preservation

of the Qur'an of the Qur'an

as in written the further

form,

in the following

during

during

during

hukm.

and that

there

The following

and fourth

third

which correspond

these masähif

ähäd readings

tawätur

and avoid

codices

and are transmitted

include

which belong

or all

the dialects

are that they the orthography

with

what is transmitted to certain

to us in unauthentic

The language of the Qur'an and whether it

chapters

to the seven ahruf.

relation

accommodate all

and that

missing

by Naskh al-Tiläwah

among the scholars

ahruf

the completeness

are no verses

The most acceptable two opinions

of the masähif

and the

cUthmän.

to demonstrate

cUthmanic deal with the mas-ahif and their

or certain

the

the time of Abu Bakr and

the time of

of the Qur'an

with or without

deals with

of the Prophet

or which used to be read and were abrogated

either

ways of

in the memories of the companions as well

The problem of naskh is discussed and trustworthiness

of the Qur'an in

chapter

the lifetime

the compilation

compilation

the

of the Qur'an.

they mean seven linguistical

that

The discussion

recitation.

and the reason for

chapter we study the revelation

and conclude

of the seven

the nature

by

personal

chains.

includes

one, several

of the Arabs is discussed in Chapter 5, and it

concluded that the language of the Qur'an represents

is

the commonspoken

xviii

literary

language of the Arabs which is based on all

with a predominance of Qurashi dialect In Chapter 6 the origin conditions chapter

governing

ikhtiyär,

studies

readings

governing

It

is shown that

the Qurrä'

this

and that

any reading

with

riw5yah,

the orthography

These readings

may differ

In the conclusion

should

who select

do not have a free

be subject

of the masähif

thesis.

rather a hand in

to the correspondence and the Arabic

in meaning but do not contradict

we review briefly

seven chapters of this

The final

of one reading

the Qurrä'

and the rules

reading.

is examined and

are studied.

i. e. the selection

than an other

dialects

features.

of the Qirä'ät

accepted

their

language. each other.

the issues discussed in the

xix

INTRODUCTION From the earliest

years

phenomenon of variation

of my life

I have been aware of

in reading

among the Qurra'

because of the existence

of three

one of these

having

for

been published

I have been concerned

these variations

time

in the Sudan in 1978.

here to investigate

behind

the reasons

Thus I have

of the Qirä'ät.

and the origins

in the

cAn AbT CAmr)

(al-Dürr

readings,

the first

of the Qur'an

which dominate

readings

Sudan, the mushaf for

the

studied the nature of the seven ahruf in which the Qur'än has been revealed to conclude that they mean seven linguistical various dialects

reflecting the Qur'an.

variations

of the Arabs in ways of recitation

The ahädith which substantiate

the revelation

of the

Qur'an in seven ahruf are found to be sound and successive The following preservation lifetime further

chapters

study

in memories as well

of the Prophet compilation

of

as in written

which dominated

were sent accompanied by distinguished codices

which did not correspond

disappeared masähif and it text

with

is studied

down to the printed

has been concluded of the Qur'än

without

that

these

alteration.

during

records

the

Qurrä',

the amsär, when copies while

the personal

cUthmänic the masähif

The development

and ceased to exist.

and its

of Abu Bakr and-the

and the compilation cUthmän

(mutawätir).

of the Qur'an

the status

of

cUthmänic of the

masähif.. of our present readings

represent

We shall

discuss

day,

the received various

xx

in a critical

issues

way refuting

the history

concerning

to demonstrate

the completeness

is studied

which include

masähif,

either

all

and the masahif

and trustworthiness

of the Qur'an.

c between the Uthmänic masähif and the it

and as a result

is concluded

what is transmitted

or a certain

and allegations

of the Qur'an

of the text

Furthermore the relation seven ahruf

many episodes

that

by tawatur,

the

accommodate

number of the ahruf which

unspecified

cUthmanic correspond with the orthography of the masähif. The question

of the language

is

of the Qur'an

ancient sources as well as in modern linguistical

various dialects

of the Arabs.

in identifying

the most fluent

their

for fluency.

criteria

to distinguish

the influence

The views of the scholars dialects In this

ýin

As a

studies.

of the Qur'an is seen to reflect

the text

result

investigated

of

differed

of the Arabs according to connection an attempt is made

between lughah and lahjah in ancient

sources and

modern studies. Indeed the language of the Qur'an

literary

represents

the common spoken

language of the Arabs, which is based on all

dialects,

their

with a predominance of Qurashi features. The origins Prophet, noticed

although only

after

of the Qirä'ät

we find

that

to the teaching of the

the phenomenon of variations the Hijrah

number of Muslims belonging to facilitate

go back

the reading

in readings

is

in Madinah due to the increase to various

of the Qur'an

tribes,

this

among them.

whenever the companions differed

being

in order

In this

in reading

of the

respect

among

xxi

themselves

they used to support

The conditions

generation.

are studied correspond

their

with

for

development.

the three

with

by referring

reading

This method is followed

of the Prophet.

the teachings following

their

for

the accepted

an accepted

which lack one or more of them are studied together

to

by the reading

Thus the readings

conditions

it

which

reading

or

with the

of the kinds of readings.

classification

of the Qirä'ät

The forebears

al-Sabcah on the following

are discussed,

generation

a survey of books composed on the subject

The Ikhtiyär is governed

of Ibn Mujähid's

and the effect

of the Qirä'ät.

in reading among the qualified

by the conditions

have no free hand in their

for

the accepted

selection

together with

Qurrä' of the Qur'an Thus they

readings.

and the theory of reading the

Qur'an in accordance with the meaning is shown to be groundless. The orthography of the masähif is intended to preserve the sound transmitted create

and authentic Certain

a reading.

some philologists

reading

accepted

and grammarians;

conclude

that

of their

sound transmission,

but never to initiate

readings

are objected

or to by

some examples are studied

they are sound and accepted fluency

readings

to

on the grounds

and correspondence

with

various

Arab dialects.

In addition orthographical Moreover, in meaning,

it errors

is emphasised that there are no grammatical or cUthmänic in the masähif.

the sound accepted

never contradict

readings,

each other.

although

In the conclusion

issues discussed in the seven chapters of this reviewed.

they may differ

thesis

the main

are briefly

X ii

study we have relied

In the present books in manuscript

Arabic

Tafsir,

Hadith,

standard

and the sciences history,

of

grammar and

studies.

and the sciences of the Qur'an we have mainly

In the Qirä'ät benefited

cUbaydah's Fadä'il from Abu

Kitäb al-Sabcah, fi

form on Qirä'ät

and printed

(CUlüm al-Qur'an),

the Qur'an

upon various

al-Taysir

al-Däni's

al-Qur'an,

Ibn Mujähid's

f1 al-Qirä'ät

al-Sabc,

RasmMasähif al-Amsär and al-Muhkam fi Nukat al-Intisär,

Ibn al-Bägilläni's al-Ibänah al-Sabc,

CAn Macäni al-Qirä'ät

al-Suyuti's

Nagt al-Masähif,

Makki Ibn Abi Tälib

CAn Wujüh al-. Qirä'ät

and al-Kashf

Latä'if

al-Ishärät,

al-Itgan.

the seven ahruf and their

relation

In the field al-Zamakhshari,

of Tafsir al-Räzi,

in interpretation

of certain certain

other

verses

accepted

compilation

of Qirä'ät.

Abu Hayyän and Ibn Kathir, which are read in various

readings

and grammatical

of revelation

other canonical

arguments

of the Qur'an in

of the Qur'an, the arrangement of suras and

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

ways

readings.

As regards the substantiation seven ahruf,

the

we have used the books of al-TabarT,

al-Qurtubi,

of certain

about the meaning of

cUthmänic to the masähif,

end the origins

personal codices and their

concerning

al-Burhän and

al-Zarkashi's

In fact they are most used in discussions

and support

al-Qaysi's

al-Nashr and Munjid al-Mugri'Tn,

Ibn al-JazarT's

al-Qastalläni's

al-Mugnic

of Hadith,

works, al-Muwattä',

from the standard

mainly from Bukhäri,

Muslim and

al-Musnad and the four al-Sunan.

Xxiii

We have only used the authentic their

transmission

Furthermore certain

and context.

sound from the point

ahadith which are sound in

of view of their

asänid,

ahädith although

are not accepted

because on the matter of the Qur'än, tawatur is always required. In the commentaries on ahädith we most benefited Fath al-Bari

al-cAsgaläni's In this

and al-Baghawi's

and Ibn Kathir's

al-Kamil

in questions and issues relating

fluent

and al-Suyüti's

books on different Tafsir,

such as al-Alusi's Hammudah's al-Qirä'ät Tärikh

Jeffery's

al-Nür's

written

wa-al-Lahajät

for

and the problem of sources

are

Ibn Jinni's

al-Sähibi,

been made and we have consulted languages

in different

Manähil

al-Zurgäni's

C Ma al-Masähif,

Materials

In fact

has also

al-CIrfän,

and a number of works entitled

composed by Rüstüfadu-ni,

al-Qur'an

Shähin,

of the Qur'an.

and al-Igtiräh.

al-Muzhir

topics,

particularly

many primary

Ibn Faris'

al-Kitäb,

Use of modern studies various

to the compilation

of Arab dialects,

used such as Sibawayh's

Tärikh,

al-Bidayah,

as regards the language of the Qur'an,

and most fluent

al-Khasä'is

Sharh al-Sunnah.

connection we have also used al-TabärT's

Ibn al-Athir's

Finally

from Ibn Hajar

al-Zinjäni,

Nöldeke's, Geschichte

the History

al-Kurd-i,

al-Ibyari,

Des Qur'än,

and

of the Text of the Qur'an.

the primary sources are mainly used in support of the

views discussed with reference Although been made only

to certain

modern works.

many books have been read in this to those cited.

used in the present

study.

The bibliography

field

reference

has

shows the books

and

xxiv

The importance of this studies

lies

in the fact that

main source of belief

in the ancient

topic it

and modern

concerns the Qur'an which is the

and law and the eternal

word of God to the

believers. there is no work in any Western language devoted

In particular

despite

wholly to the question of Qirä'at, made by Western scholars G. Bergstraesser

and Arthur

In the writings

Gustavus Fluegel,

are very helpful,

on Qirä'ät.

texts

some like

those of

though they only deal

aspects of the problem, or are devoted generally

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

Otto Pretzl,

in publishing

Jeffery

of modern Arab scholars

Hammüdahand al-Zurgäni with certain

like

the great contribution

in the field

shows, there is still

than the Qirä'ät. is very extensive, need of critical

to

Thus although as the studies.

In the present work we have attempted to study comprehensively and critically variant origins.

the questions

readings of the

relating

to our limited

ur'än and their

It is hoped that this

thesis

historical will

topic of the and linguistic

make some contribution

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

deserves

1 CHAPTER

REVELATION OF THE QUR'AN IN

SEVEN AHRUF

CHAPTER1

REVELATIONOF THE QUR'AN IN SEVEN ANRUF The text equally

of the Qur'an valid

has allowed

understanding hadith

out how and why variant some of the implications

which are often

be discussed

will

practice,

is a good indication

time several

Several ahädith,,.

ways of recitation.

quoted in support. of_. this view to finding

from the earliest

readings

existed

of the texts.

of the existence

here with

a

and also The following

of these various

ways

of recitation: it

is narrated

CAbd by Allah

CAbbas b. that

the prophet

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

offer

and disagreements

some indication

amongst the Companions on this

whenever one of them found another way from that

the. following

reciting

which he had been taught.

cUmar between b. al-Khattäb

of the existence

the Qur'an

of subject,

in a different

One such event

took place

and Hishäm b. Hakim as illustrated

in

hadith:

1. BukhärT,

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

Muslim,

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

Sharh al-Sunnah,

vol. IV,

p. 501.

1

It is narrated

cUmar b. al-Khattäb from

"I

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

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

recitation different

that

he said:

Surat

Apostle had not taught me. ways which Allah's I was about to jump over him during his prayer but I controlled my temper and when he had completed his prayer I put his upper garment around his neck and seized him by it

and said:

you this surah which IApostle taught He said: "Allah's

"Who taught

heard you reciting? " it to me. " I said "You have told

a lie,

for

Allah's

to me in a different way from yours. " So I dragged_him to Allah's Apostle and said (to Allah's Apostle) "I heard this person reciting Apostle has taught it

Surat al-Furgän in a way which you have not taught me!" cUmar)! On that Allah's Apostle said "Release him (0 Recite 0 Hishäm! " Then he recited in. the same way as Apostle said "It was CUmar'" I revealed in this way" and added "Recite 0 Allah's Apostle then said: it as he had taught me. recited "It was revealed in this way. This Qur'an has been in seven ahruf, so recite revealed to be recited of it I heard him reciting.

is easier

whichever

Then Allah's

for

It would appear from this of the Qur'an

in seven ahruf

you. ""' hadith

that

the purpose

is to facilitate

recitation

and in fact there are many references revelation

in the: ahädith

of the Qur'an in seven ahruf

to make its

of the revelation for

Muslims,

to the recitation

easy for people.

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

1. Bukhäri,

cAmr b. al-CÄ5 and another, and between

2

Fäth al-Bari,

vol. IX, p. 26.

The following 1.

2.

are some examples:

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

so recite

what

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

3.

"Verily

this

at liberty...

recite

4.

has been revealed

Qur'an

.

so

"3

"Gabriel

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

pardon and forgiveness. it... "4 . 5.

in seven ahruf,

In another hadith "Make things easy for my people" or "Make "5 for affairs people. easy my The revelation

order to make it

of the Qur'an in seven ahruf for the Muslims in

easier for them is 'confirmed by the following

"And We have indeed understand

1. Muslim, vol. Il, 2. Related

made the Qur'än

and remember...

"

(S. LIV,

easy 17).

verse:

To

p. 391.

by Tirmidhi

who says it

is a good and sound hadith.

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

5. ibid.,

vol. Il,

p. 391.

p. 390.

3

See

Many commentators

own dialects

abandon their This

is because it

to cling

dialects.

upon

as is clear

the Hijrah

all

Ubayy b. Kacb reported

at once.

to do so, and because people tried

was difficult

l

the Qur'an in seven ahruf was given

The permission to recite after

hadith.

from the following

(may peace be

that the Apostle of Allah

came to him

him) was near the Tank of Banü.Ghifär when Gabriel and said:

"Allah

"Allah

came for the second time and said:

he 'again said:

"Allah

to do so. "

He (Gabriel)

has commandedyou to recite

people in three ahruf. " from Allah.

Upon this

came for

my people

the third

time

the Qur'an to your

he said:

"I ask pardon and

My people would not be able to do it. "

He then came to him for the fourth commandedyou to recite

Upon this

from Allah,

"I seek pardon and forgiveness

would not be able

He then

has commandedyou that you

the Qur'än to your people in two ahruf. "

should recite

forgiveness

"I ask from Allah pardon

he said:

Upon this

My people are not capable of doing it. "

and forgiveness.

and said:

to your people the

has commandedyou to recite

Qur'an in one harf. "

various

or even asked to

and ways of recitation

to their

strongly

for

people with

to be ordered

or dialects

ways of pronunciation

was very difficult

an illiterate

in most -

the Arabs who were

it

out that

point

time and said:

"Allah

has

the Qur'an to your people in seven ahruf,

in whichever they would recite,

they would be right.

"2

vol. I, p. 136, Ibn Hajar al-cAsgalänT, Nashr, vol. 1, p. 22. vol.; X, p. 22, Ibn al-Jazari,

1. Suyüti,

Itgän,

2. Muslim,

vol. I.I p. 391, Tabari,

Tafsir,

4

vol. I,

p. 40.

Fath al-Bari

and

Adät Bani Ghifär Ghifar" Ghifär

is a place

which is translated

as "the

near Madinah, being attributed

because they used to live

In another version

it

around this

Tank of Banü to the Banu l

tank.

is stated that Gabriel met the prophet

near Ahjär al Mira'2 which is a place near Qubä' in the countryside aroundMadinah. This does not, however, mean that that part of the Qur'an which which was revealed after in seven ahruf.

was the only part to be recited

the hijrah

This is shown by the previously

mentioned argument

CUmar between and Hishäm about different versions of Surat al4 Furgän which was revealed in Makkah. Such arguments between the companions were not acceptable,

and so the prophet himself

his companions to_dispute_about

this

he found some of them disputing

because of differences

forbade

matter and became angry whenever in recitation.

Once he said: I.

Fath al-Bari,

vol. IX, p. 28, al Qastall

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

2. Related by Tirmidhi Sahih al-Tirmidhi,

ani,

Latä'if

p. 36, al-Bakri,

It is good and sound hadith,

who says:

see

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

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

al-Ishärät

al-Nihäyah,

vol. 1, p. 203.

vol, I, p. 35. it is Qubä' itself.

al BakrT in his

book MucjämMa-Istacjam vol. I, p. 117, was confused when he mentioned it as in Makkah. In fact he thought Sujiyy al-Sabäb was the same place as Ahjär al-Mira'. 4. al-Suyüti,

Itgän,

vol. I,

p. 27.

5

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

"Verily

this

Qur'an

has been revealed

about the revelation

There are so mayahädith in seven ahruf

cUbayd Abu al-Qäsim

that

them as successive

(mutawätir)

ahädith. that

to him the opinion

attributes without

an acceptable

In fact

however it

isnäd,

is only

different

al-Suyüti

Despite

one hadith

to the Alif

(224/838) this,

considered

Goldziher

are shädhdh and Bä' of al-Balawi.

which is rejected

3

by

to the seven ahruf being revealed in seven

meanings (see pp. 15-16 below).

regarded as mutawätir, 4 seven dialects.

narrated

2

these ahädith

referring

Abu cUbayd, that which refers

b. Salläm

of the Qur'an

and he interprets

The. other ahädi'th are them as referring

to

(911/1505) counted the names of the companions who

these hadiths,

and he found out that there were twenty of them.

5

1. Related by Ahmad, Musnad, vol. IV, pp. 169-170, Tabari, vol. I, p. 44, Fath al-Bari, vol. IX, p. 21, Ibn Kathir: Fadä'il al-Qur'an, p. 65. 2. Nashr, vol. I, p. 21, Itgän,

vol. I, p. 78. In fact this large number of companions who narrated these hadiths must have been CUbayd's Abu the reason for them as successive considering hadiths (mutawätir), since this number of people found in the

generation of the companions do not exist among the successors. Nevertheless it is a famous and good hadith, See a1-Zurgäni Manähil al-cIrfän, vol. I, p. 132.

3. Madhähib al-Tafsir 4. See p. 18 below.

al-Islämi,

p. 54, quoting al-Balawi,

Alif Ba' Vol I, p. 210.

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

5. Itgän,

6

This

is

fact

by another

supported

cUthman b. CAffän asked those

hadith

to the effect

that

at the mosque of Madinah if

present

anyone of them had ever heard the Prophet peace be upon him "The Qur'an has been revealed to be recited

saying:

in seven ahruf".

In response

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

Since it

is established

sound there was felt Hence it permitted

is forbidden

that all

to be little ti

these ahruf are correct

point in disputing

argue on this

matter and it

to favour one harf as being better is that all

reason for this revealed in this

way" .2

over them. is not even The

than the other.

the ahruf are sound and Accordingly

and

It has been

everyone should recite

as

he has been taught.

The meaning of seven ahruf in the ahädith There are many interpretations

which attempt

meaning of the Ahruf

in the ahädith

scholars

to its

tried

to find

mentioned

out and establish

to clarify .

the exact

Each group of

the exact meaning according

own views.

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

says this

hadith

by al-Häfiz Abu YaCla in his book al-Musnad al-Kabir, vol. I, p. 131. 2. Bukhärß, vol. VI, p. 482, Fath al-Ba-ri,

7

vol. IX, p. 26.

is related Itgän,

here discuss all

Wewill then attempt

available

the views given on this

the meaning on the basis

to establish

matter and

of the

evidence.

First

of all,

however, we must discuss the meaning of the

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

1.

hadith is not intended as an exact number, but is a symbolic term number less than ten.

meaning a considerable

seven denotes numerousness in the single

Hence the number

figures

just

as seventy

means numerousness in tens and seven hundred means numerousness in hundreds. who spend their it

corn:

For instance

in the Qur'änic

in the way of God is

substance

seven ears,

groweth

God giveth manifold

and each ear

God will

If

that

of those

of a grain

them". a hadith

or not (their

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

sin is

(S. IX, 80). which says:

Son of Adam does will

be multiplied, ' to seven hundred reward".

1. Muslim (Arabic Text),

"Every

(good)

deed of the

a good deed receiving

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

8

of

hath a hundred grains.

though,. thou ask seventy times. forgiveness.,.

not forgive

There is also

"The parable

to whomHe pleaseth. "

increase

verse "Whether thou ask forgiveness unforgivabl'e):.

verse

a tenfold

of the

Ibn Hajar al-cAsgaläni cIyäd 2.

(544/1149)

maintained

in the hadith

that

this

saying from

1

and his successors.

The majority

"Seven"

(852/1448) related

the exact

meaning of the expression

number ödd the

means precisely

i '

seven that \-

follows

the number six

respect

we can refer

and precedes

to the following

Qur'änic

number is meant to be the same, neither a.

"To it

are seven Gates:

Is a (special) b.

"(Yet

others)

the eighth.

And in fact

in arithmetic.

eight

Gates

each of those

assigned. " (S. XV,44)

(Of sinners)

say they were " (S. XVIII, 22)

seven,

the dog being

there is no reason for abandoning the exact meaning

of the number seven and making attempts to interpret metaphorical

the number seven is

itself

intended

Among those versions a.

it

as a

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

Moreover the hadith

less.

in which the

verses

more nor less.

for

class

In this

makes clear to be the exact

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

it attributed Ibn al-Jazari

vol. IX,

versions

number neither

that

more nor

are the following:

"...

1. Fath al-Bari,

in various

p. 23, Itgän,

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

vol. I,

he ultimately

till

ahruf

p. 131;

also

al-Zarkashi

See Burhän, pp. 25-26,

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

number seven does not mean the exact meaning. " the numerousness and simplicity. See also the Encyclopaedia of Islam, 1, vol. Il, p. 1073. in his book Icjäz al-Qur'an, al-Räfici cÄdil cUlüm 70, Ahmad his book Kamäl in p. al-Qur'an, pp. 85-86, and CAbd have chosen this opinon. al-Saber Shähin in Tärikh al-Qur'an 2. Bukhäri, vol. VI, p. 482. 9

it

has been ended in this

number. "1

b.

11 ...

c.

The repeated asking for more ahruf between the Prophet and 2 Gabriel started from one harf to two, three, up to seven.

Then I realised

Thus the majority limited

of the scholars

is that the number is

and confined to the number seven and we may be able to say, discussion,

this

after

opinion

that the number seven mentioned in all

versions of this

hadith is precisely

to the people.

The hadith

revealed

in seven ahruf,

"seven",

but differed

ahruf and giving

indicates

the real and exact number known that

and the majority

the Qur'an this

accepted

and identifying

in explaining

the

has been meaning of

these

seven

examples.

Meaning of ahruf in the Arabic Language The word ahruf is the plural

of harf.

It is given several meanings

in the -Arabi c lexicons-; -'-; 1.

The extremity,

of anything, 3 boat.

In this

as,

verge, border, margin, brink, for

instance,

brow, side or edge

the side of a river

respect we can refer

and of a ship or

CAbbas "People of to saying of Ibn

cal the book do not come to the women, except from the side (i11ä harf )".

4

1. Related

by Nasä'i

see Itgän, vol. I, pp. 131-132. 2. Muslim, vol. I. I, p. 391 . 3. Qämus, vol.. IlJ, p. 130, al-Nihäyah fi Gharib al-Hadith, Lisän

al-'Arab,

4. Lisän al-cArab,

vol. IX, p. 41, Lane, Book 1, Part

vol. IX, p. 42.

10

II,

vol. I, p. 550.

p. 369,

The word harf occurs in a. Qur'änic .

verse with the same meaning:

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

A letter

of the alphabet,

they are the extremities

the letters

being thus called

because

of the word and the syllable.

alif

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

3.

As a grammatical term, it means a particle,

i. e. what is used to

a meaning and is not a noun or a verb. 2 definition of it is bad.

Every other

express

4.

Qur'an

according

of

A dialect,

'Arabs'.

in reciting

bi-harf

the

whence such

(Such a one reads in in

Ibn Mascüd".

3 cmanner Ibn Masüd. ) an idiom or mode of expression,

Accordingly

the hadlth

1. Qämüs, vol. Ill, p. 131, Lisän Book 1, Part II, p. 550. 2. Qämüs, vol. III, p. 131, Lisan Book 1, Part

instance,

to seven modes or manners of reading,,

phrases as "Fulan yaqra'

5.

for

Mode or manner, or way, as,

like

II,

peculiar

to certain

calä Sabcat ahruf"

"Nazal al-Qur'an

al-CArab,

vol. IX,

pp. 41-42,

al-cArab,

vol. IX,

p. 41, Lane,

p. 550.

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

11

p. 550.

Lane,

"The Qur'an has been revealed to seven dialects

would mean. the dialects

This interpretation

of the Arabs. "

cUbayd, Abu Abu a1-cAbbas

(606/1209).

Ibn a1-Athir

al-Azhari

(291/903),

1

Ibn al-Athir 2 the best one.

interpretation

of

is attributed (370/980),

to

and

considered this

of "Seven Ahruf"

The interpretation

Most of the Scholars say that the number seven is really the exact number, but differ

in interpreting

meant to be

the meaning of the word

ahruf in the hadith,

since as seen above ahruf is a commonword which 3 has several meanings which can only be determined by context.

However the context

of the ahädith

than one interpretation, interpretations

difference

which are repeated

five

of them,

5

3. Manähil, 4. Burhän,

vol. I, vol. I, vol.!,

for

more

differing

4

produced many sayings,

all

counted

of thirty

claimed that there were about forty 6 of them.

p. 131, Lisän al-CArab, p. 369, p. 146.

allows

Ibn Hibbän (354/965)

and overlap.

although he did not quote all

p. 550. 2. Nihäyah,

as a whole.

of opinion

while al-Suyüti

1. Qämüs, vol. III,

we find

and as a result

of the ahädith

This early

under discussion

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

(see Chapter 5).

p. 212.

5. Itgän,

vol. I, pp. 173-176, Burhän, vol. I, p. 212, Ibn Hibbän himself says: "These sayings resemble one another and are possible,

and other

interpretations

vol. I, p. 176. 6. Itgän, vol. I, pp. 131-141. 12

are possible".

See Itgän

II,

A comprehensive study and comparison of all opinions

hadith allows us to summarise

expressed concerning this them as follows:

and arrange

I.

meaning cannot be known with

They are ambiguous and their

has different

because the word harf

certainty,

of the alphabet, This

the views and

a word,

or a way.

a meaning,

opposed on the ground that

For instance,

(Sharibttmin ambiguous.

In the first it

the word (cayn)

means 'water'.

This

have seen) in the first

have drunk)

and it

The 'meaning is clear

sentence

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

in the sentence,

for example (Nazartubi_al-cayn al-mujarradah)

cayn Zubaydah).

the second sentence

view has been

the word (cayn) has more

and identified

than one meaning which can be realised occurs,

This

a common word can be known and fixed

according to the context.

in which it

1

Ibn Sacdän al-NahwT. (231/845).

is the view of

a letter

meanings,

sentence

in the second sentence.

2.

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

is not

means 'eye'

is made clear

and

and in

by the use and the

2

which was the view

Qur'an be been in This has to-because the word objected no can , read in seven ways with word "uff". two or three

the exception

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

in more than seven ways.

each word may read in one way or

there

are many words which can be read

4

1. Burhän, vol. I, p. 213, Itgän, 2. Manähil, vol. I, p. 165. 3. Burhän,

of very few words such as the

vol. 1, p. 13T.

vol. 1, p. 213.

4. Burhän, vol. I, p. 213, Itgän,

vol. 1, p. 132. 13

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

for example al-Tabari

view and even al-Zarkashi ' if

However the seven ahruf, in this

taken

(310/922),

are

(794/1391) considered it

the meaning of the word is to be

way, must not be regarded

as being

in any way connected

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

regardless

century.

of Qur'änic

studies

used to collect

readings

of number, and many more readings than the seven of

Ibn Mujähid existed.

The first

scholar

known to have collected

CUbayd form is Abu readings in written a1-Qäsim b. Sa11äm (224/838) 3 who is said to have given twenty five readings.

Later al-Tabari

(310/922)

wrote a book called

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

to limit

although much of the material

Many scholars

did not agree with Ibn Mujähid's

the number of readings

reason that the following

generation

to seven for

might think

readings were the same as the seven ahruf referred Indeed a famous scholar

1. Burhän,

vol. I,

2. Nashr,

vol. I, pp. 33-34.

3. ibid.,

4. ibid.,

is incorporated

in the field

of Qur'änic

the precise

that these seven 5 to in the hadith.

readings,

Abu Shämah (665/1267)

p. 213. p. 34.

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

on this

matter is available j

14

on pp. 213/217.

"No one thinks

is quoted as having said.

that these seven readings

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

Those who subscrijbe-to

Seven kinds of meanings.

differ

in their

interpretation.

refers

to commandand prohibition,

mutashäbih (that disputable)

There is a hadith

(amthäl). related

in favour

of this

according

to seven ahruf,

reported

authentic

lawful

for

opinion

that

example,

it

muhkamand

and unlawful,

whose meaning is accepted and that which is

and parables

muhkam, mutashäbih

Some say,

this

view:

2

by Hakim (405/1014) and al-Bayhagi

"The Qur'an

has been revealed

(458/1065)

from seven doors

unlawful, restraining, commending, lawful, 3 However this hadith which is not and amthäl.

elsewhere

is said

and definitely

himself who narrated

CAbd by Ibn al-Barr

this

weak and not sound.

4

(563/1070)

not to be

Furthermore al-Bayhagi

hadith mentioned that what is meant here by

the seven ahruf is the kinds of meaning in which the Qur'an has been 5 revealed, but that the other ahädth refer to dialects. Ibn al-Jazari

(833/1429) raised a_good_reason for refuting

this

view

which is that the Companions did not dispute and disagree with each other of the verses but_only_a. bout the ways of the 6 cUmar and Hishäm and others. as happened between

about the interpretation recitation 1. Itgän,

vol. I, p. 138.

2. Itgän,

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

3. ibid.,

4. Burhän, vol. I, p. 216. 5. Itgän, vol. I, p. 137. This is also the view of Abi Shämah, cAli ibid., Abu Abu see al-CAla' al-Ahwazi', and al-Hamadäni, 6. Nashr, vol. 1, p. 25.

15

pp. 171-172.

Finally, it

it

is impossible

is halal or barm or amthäl. It is allowable

the Qur'an as if

to recite l

all

of

a verse in several ways of recitation,

to recite

but not for a verse to be read in various ways which lead to 2 contradiction as would be the case with halal and haräm. 4.

Seven ways of recitation

cajjil,

agbil,

synonyms, for

example,

asric.

Many scholars from the ahädi'th

this

adopted

is narrated

It

the Prophet

and said

and Mikä'il

said

opinion3

quoting

to the revelation

referring

seven ahruf.

effective

using

c Taal,

and sufficient,

in

"Gabriel

the Qur'an

came to

in one harf, "

he reached seven ahruf,

more" till

you do not seal

provided

evidence

of the Qur'an

by Abu Bakrah that

"0 Muhammadrecite

"Ask for

their

each

a verse of

punishment with mercy or a verse of mercy with punishment, like your saying:

-Ta

al,

We can bring this

of all, Qur'an

hadith

aqbil,

halumma, idhhab, asriC,

many arguments

this

against

is meant to show that

has been revealed

cajjil.

interpretation.

the ahruf

First

in which the

are synonymous in one meaning,

to witness that there is no contradiction

"4

in these ahruf

and secondly

(i. e. they

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

1. Itqan,

vol. I, p. lä7.

2. ibid. 3. Itgän,

T, pp"134-135. al-Suyu-ti quoting vol.

cAbd-al-Barr from Ibn

this

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

attributes

4. Related by Ahmadand Tabaräni with a sound chain; there are other See Qurtubi, vol. 1, p. 42. versions which give the same meaning. Itgän, vol. 1, p. 134. 5. Qurtubl,

vol. 1, p. 42, Itgän,

vol. I, 16

p. 134 quoting

cAbd Ibn al-Barr.

it

Further,

the discretion

is not within

of individuals

to

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

the Qur'an in their

recite

instead of another,

should have heard the appropriate himself

directly

from the prophet

recitation

or from him through his Companions and In this

successors.? '

to the above-mentioned

respect we may refer

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

agreed that this

opinion

permission was given in the beginning when most of the Arabs were illiterate

and that subsequently the other six ahruf were abrogated, 4 contest'' is harf We that there can only one so available now.

this

because it

interpretation

is still

to recite

permissible

the

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

where Fatabayyanü

al-Hujurät,

is also

read

Fatathabbatü. Thus we cannot abrogated

or that

recitation 6 harf.

easier

claim

that

all

such a temporary for

the first

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

3. Bukhäri, 4. Qürtubi, 5. XLIX,

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

6. The latter

the former

is

being

concession is

generation

type have been

of this

variants

with

the aim of making

implied

by the term

al-BägillänT.

vol. 1, p. 134-135.

the reading

and Hamzah of al-Kisä'i

while

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

5.

Seven of the dialects

of the Arabs.

The dialects

were of course more than seven, but the supporters maintain

of the Arabs

of this

view

that what is meant are the seven most eloquent dialects.

There is no agreement on identifying. various versions including

differ

greatly, 2 that of Quraysh.

these seven dialects

l

and the

are agreed in

although all

Ibn Qutaybah (275/888)_ attempted to prove that the Qur'an was revealed only in the dialect

of Quraysh, quoting the Qur'änic

text

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

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

of the Arabs.

Then they used to choose the best of style and words from each dialect 4 This view however appears to all the tribes who came to Makkah. be an attempt to conflte_two were dialects this

ideas,

different

and that they were all

variants

respect there is a statement attributed

i. e. that the ahruf of Qurashi Arabic.

In

CUthmän "The Qur'än to

1. Burhän,

vol. I, pp. 217-218, Itgän, vol. I, p. 169. This view is CUbayd Abu by related al-Qäsim b. Salläm, ThaClab, SijistanT, alcAtiyyah, Qädi Abi Bakr, al-Azhari, al-BägillänT, see also and Ibn Ibn Abi Zakariyyä, al-Sähibi, pp. 41-42.

vol. I, pp. 135-136, Nashr, vol. I, p. 24, Burhän, vol. I, pp. 218-219. Qurtubi, vol. I, pp. 44-45.

2. Itgän, 3.

Itgän,

4. Latä'if,

CAll 135, where Abü p. vol. I, p. 33.

vol. I,

18

al-Ahwa-zi

is also

quoted.

from

has been revealed in the language of Quraysh". most

that

this.

statement..

is

can_mean

Qur'an is mainly in the dialect

l

that

The

'-

the

of Quraysh, since features

from

other dialects generally

are found, for example the retention of hamz which 2 disappears in the language of Hijäz. However many

accounts indicate style

of Quraysh.

Quraysh it

that the Qur'an was not revealed solely Although sometimes it

also comes in the style

according to the most fluent

comes in the style

of. other tribes

and shortest

in the of

of the Arabs For

ways of expression.

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

cUmar to

been revealed in the language of Quraysh, so do not recite to the See also al-Qaställa-ni, people in the dialect of Hudhayl". vol. 1, p. 33. Lata'if In some versions of these sayings the name CAbd instead Al-Barr ofMudar appears of Quraysh, but Ibn says: "the authentic in which Quraysh was mentioned, version is the first because it

is sound and came through the people of Madinah, (Burhän, vol. 1, pp. 219-220). Also some features of the speech of Mudar are anomalous and are not allowed in the recitation of the Qur'an. For example, the Kashkashah of Qays, e. g. they turn the fem, sing. 2nd person - Ki into Taktaki" to read "Rabbushi Tabtashi"

Shi in the verse "Rabbuki (XIX, 24) and the tamtamah

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

2. Qurtubi, al-Tayyib Qur'an

cAbd p. 44 quoting Ibn al-Barr and al-QädT Ibn who says Allah Almighty says: We have made it a

vol. i,

in Arabic

(XLIII,

3, A. Y. Ali's

Almighty

Translation,

p. 1342) and the

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

19

instance Ibn CAbbas did not understand the meaning of the word Fatar till using this

he heard two Bedouins talking verb.

l

on for

all

varied.

of Quraysh and their

Arabs to recite bearing

in favour

in their

the Qur'an in mind that

Thus they were not'ordered

own dialects

of that

neighbours

Then the permission

of the revelation.

they were used to,

a well

It might be most reasonable to assume that the

Qur'an was revealed in the dialect at the beginning

about digging

came later

own dialects

these dialects

which

were extremely

or even asked to abandon their

of Quraysh,

to do so, and because people tried

to. cling

because. it. was difficult

strongly

to their

dialects.

And above all,

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

word to one of its taught it

directly

no objections

this

idea of the revelation

to one dialect

1. Qurtubi,

of the Qur'an in

cUmar because and Hishäm, although both of them

belonged to Quraysh, differed seem reasonable

to change any

but. everyone should be synonyms in his dialects, 3 from the prophet. On the other hand, there are

against

seven dialects

to the individuals

to accept unless

that

in their

disagreement difference

recitation.

It does not

between two men who belonged 4 to something else. referred

vol. 1, p. 45.

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

2. Nashr,

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

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

cAbd b. al-Saläm vol. I, p. 136, al-cIzz objected to the interpretation of the seven ahruf as seven dialects (Khams Rasä'il See Hammu-dah, Nädirah, p. 64). al-Qirä'ät wa-alLahajät p. 25.

20

Later in his Icjäz interpreting

al-Qur'an

the seven ahruf as seven dialects

number seven in his opinion

to make it

is a symbolic term meaning a considerable

easy for each tribe

as they were used to in their Arabs -

dialects".

own way

He claimed that

to -

But they began -

to use the word harf for a word read in other ways of

as, for instance,

recitation,

of the Arabs

the Qur'an in their

to recite

the word harf merely means "dialect".

Islam -

after

view of

of the Arabs, but the

"These seven ahruf mean the dialects

He says:

number.

adopted this

al-RäfiCi

they say "Hädhä fi

harf Ibn Mascüd"

meaning his reading) 6.

Seven varieties

The first

scholar

followed

and differences to make this

by the following

Ibn Qutaybah states in readings

is

suggestion

generation

with

he has studied

Ibn Qutaybah,

little

who was

or no modification.

the ways of the differences

and found them seven ways:

(1)

in the Icräb and vocalisation of the word which does not alter its consonantal outline in the orthography and does not alter its meaning, e. g. 2 hunna atharu/hunna athara.

(2)

A difference

1. Icjaz 2. XI,

that

in the readings.

A difference

in the Icräb

and the Vocalisation of the word the meaning of the word but does not alter its which alters 3 ba ada. consonantal outline, e. g. rabbana ba id/rabbuna

al-Qur'an, 78.

pp. 70-71.

For more details

3. XXXN, 19.

21

see Chapter

5 below.

in the ahruf of the word but not in its its meaning and does not change its Icräb which alters l e. g. nunshizuhä/nanshuruhä. consonantal outline,

(3)

A difference

(4)

A difference

(5)

A difference

in the word which changes its consonantal the orthography and does not change its meaning, outline-in 2 e. g. in känat illä sayhatan/zagyatan.

outline nadid.

(6)

and its 3

e. g. wa-talhin

meaning,

mandüd/wa-talcin

in word order, e. g. wa-jä'at sakratu-lbi-l-Mawti. mawti bil-hagqi/Sakratu-l-hagqi camilathu/ A difference in letters or augment, e. g. wa-ma 5 camilat. wa-ma

Ibn al-Jazari's which he explains

work agrees with the ahruf,

in identifying

Abu-a1-fadl

a1-Räzi

Ibn Qutaybah in the ways in

except that he discusses them more

and giving (630/123

examples. fol lows the same approach to this

as Ibn Qutaybah, but he puts the ways of differences For instance,

order.

1. II,

consonantal

A difference

(7)

clearly

in the word which changes its

his first

question

in a different

and second types are included

in the

259.

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

3. LVI, 29 &/Lfbn'al-Jazari

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

22

type of Ibn Qutaybah and Ibn al-JazarT

fifth

al-Räzi's

arrangement

The sixth

of al-Räzi

finally

of al-RäzT

might

of the others,

possibly

of Ibn Qutaybah and Ibn al-Jazari,

suggestion of its

of al-Räzi

significance,

dialect

should since

this

way, because

._in here to difference

refers

last

this

'

in

concerned with absence or presence of Imälah, tafkhim,

hamz, etc.

Some scholars consider all

of differences

of pronunciation

These are the differences their

in the

in fact

although

two.

and

be included

not be dismissed

al-Räzi

in

and second of the other

the fifth

agrees with

the seventh

first

the first

covers

the third

while

he only explains

type.

who agree in

MakkT b. Abi' Tälib mentions that a

adopted a view similar their

to be a question

1

between the scholars,

for instance,

general approach;

group of scholars

of this

differences

to that of Ibn Qutaybah, but

interpretation.? 3

The scholars who take this view are Ibn Qutaybah, Ibn al-Jazari, S 6 Makki b. Tälib al-Qaysi (437/1045), the author of Kitäb al-Räzi, 8 (403/1012). al-Mabäni fi Nazm al-Macani'7 and Ibn al-Bägilläni 1. Itgän,

vol. I,

in his

p. 133; al-Räfici,

book Icja-z al-Qur'an, p. 70, The work of the author of Kitäb al-Mabäni fi adopts this view. Nazm al-Macani adopts the same view. See pp. 221-228,

Mugaddimatän fi 2. Ibänah,

CUlum

al-Qur'an,

p. 36.

3. Ta'wil

Mushkil al-Qur'an, 4. Nashr, vol. I, pp. 26-27. 5. ibid., "al-Räzi

ed. A. Jeffery.

pp. 28-30.

p. 25, Fath al-Bari,

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

quote

says here

6. Ibänah, pp. 37-42. 7. Mugaddimatän,

8. Nukat al-Intisär,

pp. 221-228.

pp. 120-122 and Qurtubi,

23

vol. I, pp. 109-113.

4

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

Tafsir

al-Qur'an

after

in line with his Shicite

the prophet, reference

to the Qur'an

their

are valid

Thus there

view.

these versions,

this

and not to consider

if

through the Isnäd of the

affairs

whom Allah

they differ

should

Almighty

has purified.

from what is right

is no need to speak about the

being the first them authentic

reason to reject 2 at all.

For instance permission to recite

to one hadith requests,

in different

Isnäds of

these

it was given all

from his, but in another version

it

versions

in these

after

at once.

version Ubayy entered the mosque and saw a man reciting different

in

the Qur'an according

ahruf was given gradually

but in another hadith

that

be made only

Furthermore he claims that there are contradictions versions.

the

all

methodology. He states

in religious

and the Ahl al-Bayt

Hence no versions

rejected

of the Qur'an in seven ahruf simply on the

grounds that these hadiths were not narrated Ahl al-Bayt

1

many In one

in a way

is mentioned that Ubayy

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

in

1. a1-Khü'i, a]-Bayän fi Tafsir al-Qur'an, pp. 177-190. 2. ibid., He quotes from Usül al-Käfi, p. 177. vol.. IV, pp. 438-439, Abu Jacfar's statement "The Qur'an has been revealed from One, but the difference

It is also comes from the narrators". CAbd Allah was asked about people's stated (p. 439) that Abu sayings that the Qur'an was revealed in seven ahruf and he "They lied and were enemies of Allah and it was replied

revealed in one harf from the One". 3. ibid.

24

Finally

he said that the reply was not related

in the version

question

to the

to Ibn Massüd who is

relating

reported

as having differed

with another person as to whether a certain . five or thirty sürah should be reckoned as having thirty six verses. cAll

was beside the Prophet and answered "The Apostle of Allah ' commandsyou to recite as you have been taught". All

in all,

in his opinion,

there is no reasonable meaning

of the Qur'an in seven ahruf and it

for the revelation 2 understandable.

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

for the Islamic

Ahl al-Sunnah Al-Khu'i's

Sunnah.

that the Ahl al-Bayt

approach would rule out 'a priori

justification

is clearly

"0 mankind!

stated

We created

the most

you from a single

of you...

In any case the differences

words do not affect

the truth

refute

hadith.

1. ibid.,

an authentic

of the

in the Qur'an:

each other). in the sight

righteous

of the

the Ahl al-

of the/hadithof

and made you into ye may know each other

that

ye may despise honoured of you

discussions

all

of a male and a female, and tribes,

are the only

academic point of view there is no

for denying the validity It

it

of all

CUmar CUthmän, Abu Bakr, and are invalid.

and from an objective

ahruf,

First

Sharicah and that the narrations

including

-

is not

Verily of God " (S. XLIX,

(pair) nations (not that

the most is (he who is) 13).

between the versions

of the hadith,

p. 178.

2. ibid. 25

in letters

or

nor can contradicitions

lýý

Al-Khü'i

himself

into contradiction

falls

"Hence we find

that

al-Plutanabbi's

poems but this

of the gasidah

existence

itself

of the Prophet's 1 or its tawätur.

or its

see why this

principle

the ahruf.

As for

the question

this

does not invalidate

between the narrators do not contradict is so, it

this

and the answer (in

that

the hadith

the recitation

to

to the question of

is no relation

cAbd Allah of

can be answered quite simply by pointing

Companions were learning

in the

is very difficult

there

"

the Hijrah

should not also be applied

the objection

the

(tawätur).

transmission

successive

Hijrah If

in some words of

difference

In the same way, the differences details

differ

the narrators

when he says:

between b. Masüd)

out that the

and counting the verses,

because the prophet used to pause on the end of each verse (äyah)2 and that this

was part of the process of teaching.

used to study 3 practice.

not more than ten verses

Naturally, seven ahruf,

having rejected

The Companions

at a time to recite

and

of the Qur'an in

the revelation

he does not accept the interpretation

of the hadith,

but

simply uses opposing arguments in an attempt to discredit

them all.

Despite

this,

in his

opinion

al-Räfici's

however,

he most surprisingly

opinion

is closest

mentions

to the truth,

that

but rejects

1. Bayän, p. 158. 2. This

is confirmed

al-Hakim.

See al-Albani,

3. Ibn Taymiyyah, vol.

XVIII,

by a sound hadith Sifat

Fatäwä, vol. XIII,.

p. 9.

26

related

Salat

by Ab--uDäw-udand

al-Nabiyy,

p. 402, and Tartib

p. 70-71. al-riusrad,

it,

In addition,

"Seven" as a symbolic

interpreted

because al-Räfic1 ' other reasons.

However, he reduced

he says there

that

views to six.

are in fact

into 2

eight.

account Thus,

the Qur'an

he then goes on to say

scholars are agreed;

Ibn Qutaybah does not take this

ways of difference

Ibn Qutaybah's

is a seventh way of reading

which is that upon which all

and for

term,

his seven

and that

in addition

to

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

rejecting

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

and making it

recitation

of theseiahädith:.

authenticity

al-Qur'an

interpretation, synonyms. interpret

6

.5 this

Later this

the

narrated

he mentions

in his book

cUmar by b. al-Khattäb

He chooses the view of al-TabarT referring

hadith

do not affect

these ahädith 4

quoted the hädith

many othen"ahädith

the of facilitating 3 The differences the Muslims.

cAbd Allah al-Zinjäni scholar Ab-u

However the Shicite Tärikh

for

easier

in interpreting

of scholars

have a

meaning which is that

feasible

perfectly

claim, the, ahädith

to al-Khü'i's

as the best

to the seven ways of recitation that

it

might

be possible

to the differences

as referring

and

using

to

in the

1.

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

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

of the Qur'an, e. g. Imälah, Ishmäm and Idghäm as they have

recitation

been narrated

1

by the seven readers.

In conclusion

we can say that

we have many sources

references which support and witness the revelation in seven ahruf, 1.

which can be put in the following

The fact

that

many authentic

precisely

that

different

ahruf.

the Qur'an 3

attributed

this

2

in his Tafsir.

view to a1-Shahrastäni

A1-Zinjäni

and

of the Qur'an order:

and sound ahädith

indicate

has been revea end in seven

2.

The discussions

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

3.

The disputes

and quarrels

among the successors

during

the time of the orthodox 5 cUthman. the time of

4.

1. ibid.,

particularly.

in

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

and see pp. 16-17 of this

2. This Tafsir al-Zinjäni

Tafsir

caliphs,

(Täbicün)

study.

is called Mafätih al al-Asrär says is a respected Tafsir.

wa Masabih al-Abrär The author of this

which

is Abu-61-Fath Muhammadb. al-Qäsim b. Ahmad al-Shahrastäni.

a theologian

and jurist

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

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

study.

5. See Ibn AT Däw-ud,Kitäb al-Masähif,

28

ed. A. Jeffery,

passim.

Muslim,

al-Tirmidhi

Moreover

and others)

in the books

like that of al-Tabari2 of Tafsir and books on the history of Qirä'ät and Masähif like that of Ibn Abi 3 Däwüd, there are found many different riwäyät of the 4 readings of the Qur'än. 5.

The gurrä', of recitation,

in different

of the Qur'an

the readers

continuously,

generation

ways

after

generation, the memorised and taught to their students and followers girä'ät, readings of the Qur'an in different ways according

to rules

In the following

and Isnad.

of riwäyät

study these girä'ät

chapters we will

governing them and an attempt will

conditions

and the

be made to discover

cUthmän, based whether any of them are not on the Mushaf of and whether in this

case they may be derived from the ahruf.

In conclusion,

we may say that the scholars are virtually

unanimous that the Qur'an has been revealed in seven ahruf, to facilitate

the reading of the Qur'an.

the Hijrah, when various tribes

came after

who spoke a number of different

dialects

embraced Islam, and found it

dialects

immediately.

this

This apparently

in order

difficult

to abandon their

own.

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

1. In each book there Tafsir and Fadä'i1

is a chapter

Jämic al-Bayän fi 3. See also A. Jeffery, Material including

4. a1-Qir5'5t

under

al-Qur'an.

2. al-Tabari, Qur'an,

or more on the Qirä'ät

Kitäb

Wa'1-Lahajät,

Tafsir for

al-Masähif,

p. 5. 29

al-Qur'an. the History passim.

of the Text of the

Finally

although

the most natural variations difficult of these

scholars

disagree-as,

interpretation

--to, -the is that they refer

in the manner of reciting to commit ourselves linguistic

variations

meaning of the ahruf,

the Qur'an.

to any of the specific advanced by various

30

to linguistic However it definitions scholars.

is

2 CHAPTER

COMPILATION OF THE QUR'ÄN

CHAPTER2

COMPILATIONOF THE QUR'ÄN The Prophet

had scribes

down the revelation

of the Qur'an

to write

order

whom he used to

be him upon peace -

which were available

on the materials'

at that time.

It is stated that whenever he received verses or süras he commandedone of his scribes instructed Qur'än.

them to arrange

immediately to record them and

them in their

places

in the süras of the

2

There are many accounts which support this

view, the implication down at the time

of which is that every revealed verse was written of its

revelation, 3 safe place.

The scribes

was put in a pre-ordained

who took down the revelation

them were assigned the task of recording permanent basis,

order

being given

the title

and kept in a

were many;

the revelation of

'Kätib

some of

on a

al-Wahy',

while

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

2. Al-Baghawi, Sharh al-Sunnah, vol. IV, p. 522. 3. al-Bukhäri,

vol. VI, p. 480

32

duties

others were normally engaged on other secretarial

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

very

whomthe Prophet used to ask to

of the revelation

down the verses and portions

were many

and only

of the Qur'an he used to receive

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

and

him for secretarial

Certain scholars

for

tried

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

Thäbit6 who is specially To ensure that

utterances, write

Ubayy b. Kab

known as Kätib al-Uabiyy

and Zayd b.

or Kätib al-Wahy.

the Qur'an would not be confused

the Prophet is reported

nothing except the Qur'än;

with

his own

to have ordered his companions to

furthermore

1. Fath al-Bari,

he commandedthose who

vol. IX, p. 22, Kitäb al-Wuzarä' wa'l-Kuttäb, al-Bidäyahwa-al-fihäyah, vo1. V, pp.339.3.55,al-CIgd al-Farid,

pp. 12-14, vol. IV,

pp. 245-247. 2. al-Musnad,

vol. VI,

p. 250, Kitib

al-Masähif,

p. 3, al-Jahshiyäri,

Kitab

al-Wuzarä' weal-Kuttäb, pp. 12-14, al-Bidäyah wa-ä.1-Nihäyah, vol. V, pp. 339-355,, Fata al-Bari, vol. IX, p. 22 and al-cIgd al-Farid vol. IV, pp. 245-254. 3. al-Bidäyah

wa'1-Ni 'häyah,

4. Mac al-Masäbif,

339-355. V, pp. vol.

pp. 15-18.

5. Kuttäb al-Nab: yy, Third ed., Beirut 1981. 6. Kitab al-Wuzarä' wa'1-Kuttäb, p. 12, al-Bidäyah wa'1-Nihäyah, vol. VII, p. 145 and Fatb al-Bäri, vol. IX, p. 22. 7. Fath al-Bari,

vol. IX,

p. 22.

33

7

may have written

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

As a result

the entire

kept in a written

secured,

'

is said

revelation

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

form and stored

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

are the following,

Ubayy b. Kacb, Abü al-Dardä',

cAbd Allah

b. Massüd, Abu Müsä al-AshcarT4 5 Abu Hudhayfah) and Mucädh b. Jabal.

Zayd b. Thäbit, Salim

(the mawlä of

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

down in the

written

form which has come to us (i. e. the same verses and süras in the very 6 same order). Though the Qur'an was fully writing this

materials,

recorded,

it was not written

was to be done later

after

took the book form;

possible

in the shape of a mushaf;

the Prophet had passed away.

These records were known as 'al-Kitäb', it

using all

for instance

verse (S. II, 2) "This is the book in it

it

"the book" even before

is so described

in the Qur'anic

is guidance sure, without

doubt

to those who fear God". 1. al-Nasä'i',

al-Qur'an, p. 72 and a1-Khatib al-Baghdädi, Tagyid a1-cI m, pp. 2 -. 2. Fath al-Bari, vol. IV, p. 13, Sharh al-Sunnah, vol. V, pp. 521-522. 3. Kitäb al-Masähif, pp. 50-88, al-. Isäbah fi TamyTz al-Sahäbah, vol. Il,

4. Manähil, 5. Bukhäri,

Fadä'il

p. 489 and Materials,

pp. 20-238.

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

given in

Manähil. 6. See for example al-Baghawi,

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

The Prophet

is also

as having

reported

before

said

"I have left you stick

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

mushaf during the time of the Prophet is explained that this

states

was because the abrogation

place

during

there

was no more abrogation

had come for

the period

the formal

Burton argues against

into a bound mushaf until

the time

out.

2

view on the basis of his rejection

this

that

When

was sealed,

to be carried

two modes of mansükh al-tilawah3 favour would be the fact

by al--Baghawi, who

of some verses took

and the revelation

compilation

official

of the Qur'an.

of the revelation

death:

not be*misgüided if

these records in an

The reason for not compiling

his

However a stronger it

would be pointless

the process of revelation

of the

argument in its to compile the Qur'an

was completed.

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

followers

relied

teaching

the young and newly converted

addition

they had their

on memorising the Qur'an,

Muslims the Qur'an,

personal codices and manuscripts.

The Qur'an remained uncompiled in official

book form until

year 12 A. H. when seventy of the Huffäz were killed fighting

against

but in

the self-proclaimed

the

in Yamämah

Prophet Musaylimah,

4

the same

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

3. See The Collection

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

For a further

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

discussion

discussion

Huffäz having been killed

number or forty of Bi'r

Maunah.

in the battle

earlier

l

cUmar came to Abu Bakr with the suggestion that the Qur'an

of some parts

of the records

or the death of the Huffäz.

Abu Bakr gave consideration about it,

and agreed with

cUmar

to the matter, after

thought carefully

some hesitation.

asked Zayd b. Thäbit to take on the responsibility since he had the following

the loss

book as a safeguard against

should be compiled in a single

He then

of compilation

qualifications,

1.

he was the well known scribe of the revelation (K-atib al-Wahy al-Mashhür).

2.

he was a h5fiz of the Qur'an.

3.

he had checked through the text with the Prophet after the Prophet had recited it in the presence of Gabriel for the last time.

4.

he was young, knowledgable, wise and reliable. 2 he was skilled at writing the Qur'an.

5.

Zayd was afraid

of carrying

could not do something finally

persuaded

Prophet's the huffäz

record

out this

the Prophet

the work by comparing

the memorised and written

who were available

that he

had not asked him to do.

him, and he started with

task as he felt

in Madinah.

versions

He then wrote

Abu Bakr the

of those of out the

1. Tärikh al-Tabärr, vol. II, pp. 545-549, al-'Wägidi, hlaghäzi, vol. I, pp. 346-350 ,.: al-Kämil, vol. II, pp. 171-172, and Bukhari, vol. V, pp. 287-8. 2. Fath al-Bari, vol. IX, p. 13.

36

in book form and presented the mushaf to Abu- Bakr

text

entire

who received it

and kept it

in his custody_.

The mushaf remained with Abu Bakr until cUmar until

the end of his life

he died,

then with

and then with Hafsah, the daughter

cUmar, of and the wife of the Prophet, who was the executor of 'her father,

and was herself

a Häfizah.

CUmar This was because had died before the installation of 2 the third Khalifa. At this time disputes arose about the reading of the'Qur'an

among the Qurrä' and readers because some of the

companions and the followers

were teaching students in the cities

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

to use.

in various ways, and

the Qur'an in the seven

By the time of

cUthmän disputes

among the readers became so acute that they were accusing each other (kufr).

of unbelief urging

Many complaints

him to take urgent

fighting

before

these

disputes

led to

and division

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

in many places, military .

action

CUthmän, were brought before

camps (ajnäd).

at what he had witnessed

and in the

Hudhayfah b. al-Yamän was in the battle

zones of Armenia and Azerbaijan Muslims as to the reading

occurred

and witnessed the disputes

between

He became very annoyed

of the Qur'än. and came hurriedly

and in alarm

to Madinah

1. Bukhari,

vol. VI, p. 478. 2. Fath al-Bari, vol. IX, pp. 10-16. 3. Tabari,

Tafsir,

al-Mugnic,

vol. I,

p. 21, Itgän,

p. 8.

37

vol. I,

p 102, al-Masähif,

p. 21, and

cUthmän to and suggested a unified

before they differ ' before".

reading

cUthmän

agreed and encouraged

sent a message to Hafsah saying:

of the Qur'an,

did

and Ansär and him to unify

Hafsah sent it

the manuscript to you".

in perfect

CUthmänthen ordered Zayd b. Thäbit,

al-Zubayr,

cAbd b. Sacid al-CAs and al-Rahmän b. Harith the manuscripts

Qura:;hi

men "If

in perfect

CUthmän

copies,

to

cAbd A11äh b.

cUthmän.

to write

the

"Send us the manuscript

so that we may compile the Quranic materials

copies and return

the Qur'än, write

Ummah

Save this

the Muhäjirün

for

called

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

cUthmän

of the believers!

about the Book as the Jews and the Christians

Consequently consulted

"0 chief

him saying,

addressed

He

reading of the Qur'an.

b. Hishäm

said to the

you disagree with Zayd b. Thäbit on any point in it

(lisän)

in the dialect

was revealed in their

tongue".

3

They did so and when they had

cUthmän returned

written

many copies, 4 Hafsah.

of Quraysh as the Qur'an

the original

manuscript to

cUthmän sent to every Muslim region one copy of what they hadcopied, written

and ordered

that

in fragmentary

1. Bukhäri,

the other

manuscripts

Quränic

Vo1. III,

3. For further

pp. 111-112.

discussion

of this,

vol. VI, p. 479.

5. ibid.

38

materials

or whole copies,

vol. VI, p. 479.

2. a1-Känil,

4. Bukhäri,

all

see Ch.5.

whether

be burnt.

5

The companions, the learned men and the leading figures cUthmän with and were happy about the decision CAli

including

who is reported

cUthmän

against

agreed

he had made,

to have confronted

the rebels

cUthmän burnt only the and said to them that

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

without

and the consent of all

consultation

added that if

furthermore

have done the same thing.

he was in the place of cUthmän he would 2

In fact Muslims in general admired to it united

them in one mushaf, it

We may reasonably investigation authenticity that

into

were revised

assume that the text

that

according

of

or any interpretation

all

the scribes of the Qur'an

the verses

to the final

CAll

made every in order

form compared with

1. al-Bidäyah-wa-al-Nihäyah, 2. al-Kämil vol. III, p. 112. of the position 3. Manähil, vol. I,

versions, which may

compilation

of the written

they ensured

and agreed

3

have been added to the text.

Methods adopted in this

action

from any abrogated

cleansed

from any Abad reading

CUthmän's

of Ibn MasCud, because he

unanimously with the exception

and freed

companions, and

and süras

revel ation,

possible

to secure the

memorised versions, they wrote that

down

they were

vol. VII, p. 171. For a discussion in Shicite

pp. 260-261.

39

sources,

see below,

pp. 90-93.

the text

that

convinced

in the final

revelation,

was as it

had been recited

and that

there

by the Prophet

were no abrogated

verses

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

the latter

but the authentic in the final

Thus the people agreed unanimously with compilation

was in accordance with the first

Abu Bakr.

It

is stated

having

been abrogated

cUthmän

since his new

compilation

of

(riwäyahsahihah)that

in a sound hadith

cUthmän, CA11, cUmar, Zayd b. Thäbit, the reading of Abu Bakr, and the Ansär was the same, and was the common reading

the Muhajirün

which was taught

revelation.

The Prophet

once in every

Ramadan, but in

the final

to them after

used to read the Qur'an

with

the last

he passed away he read it

Ramadan before

Gabriel

final

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

down for him in this

and read it

and read it way.

to the Prophet and taught his

students what he had been taught. charge of the compilation

vol. I,

2. Sharh al-Sunnah, cAbd Allah

revelation

reading was named the reading of Zayd b. Thäbit

because he wrote it

1. Manähil,

twice.

reason also he was in

For this

for the first

compilation

and the second one.

pp. 257-260. vol. V, pp. 525-526.

b. Massüd, also

that

It

is narrated

he witnessed

revelation.

40

the final

to

2

The scribes 1 to Bukhäri.

of the compilation

of

Ibn Abi Däwud (316/928) narrates

cUthmän

on the authority

(110/729) that the scribes whom

Muhammadb. Sirin

to compile the Qur'an were twelve,

I think

to the final

in writing

cUthman instructed

Ibn Sirin

that this

postponing was to make sure that 2 revealed version".

Zayd b. Thäbit

Zayd was the best

of this

b. alcAs,

and Said in writing

-

that

for

revelation the reason

it

corresponded

were only that

and Sacid was more eloquent

in

3

pronunciation.

Those who say that the scribes were twelve include dictated

adds;

something they used to postpone writing

It is said also that the scribes two,

of

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

when they differed it.

according

being from the Muhäjirün and the

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

were four,

and others who wrote,

but do not mention all

scribes who

of their

names.

found out that nine of them are mentioned in various 4 They are, in places by Ibn Abi Däwudand gives a list of them. 5 Amir in Abi-C four Bukhäri, Malik b. to the addition mentioned

al-CAsgaläni

(grandfather

1. vol. VI, vol. III,

of Mä1ik b. Anas), Kuthayyir

p. 479, see also p. 112.

p. 38 of this

b. Aflah,

chapter

2. Fath al-Bari,

vol. IX,

p. 19 and al-Masähif,

3. Fath al-Bari,

vol. IX,

p. 19.

4. ibi.

and a -Masähif,

5. vol. VI,

pp. 25-26.

p. 479, and see p. 38 above.

41

Ubayy b. Kacb,

and al-Kämil,

pp-25-26-

CAbd CAbbäs. Allah b. Anas b. Mä1ik and cUmar b. al-Khattäb

commandedthat'ho

Ibn Abi Dawüd states that

one should dictate

in our

masähif except those who belonged to Quraysh and Thagif'' al-cAsgaläni among the scribes,

He tries beginning

scribes,

as they were either

there

was no one from Thagif

from Quraysh or the Ansär.

to evaluate these views and suggests that it of the compilation

2

was at the

when Zayd and Sacid were the sole

but when help was needed to write

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

sent to the provinces, Ibn P1asCüdis said

to join

in fact

argues that

to have been annoyed when he was not asked

the committee set up to compile the Qur'än,

had been ignored or insulted.

feeling

that he

Ibn Massüd is quoted as having said

that he had been taught seventy süras, by the Prophet while 4 Zayd b. Thäbit was a young boy playing with children. As a result Ibn Mascüd is said cUthmän to be burnt,

this. decision

to have refused

to give

and to have told

his

his mushaf back to students

to follow

him in

Ibn Abi Däwüd states

however that Ibn Massüd reviewed his 5 cUthmän, and gave his mushaf back to

1. al-Masähif, p. 11. 2. Fath al-Bari, vol. IX, p. 19. 3. ibid.

For a modern attempt

scribes, see Mac al-Masähif, Islämiyyah, p. 59.

to establish

the names of the other p. 92 and Diräsät fi al-Thagäfah al-

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

he passed away".

42

cUthmän The reason for not including is discussed

by al-cAsgaläni

who points CUthmän

in Madinah`. at the time that was in Kufah,

while

which were taking

place

except

in different

to reproduce

on both occasions,

to take urgent

and Zayd b. Thäbit in the times

by the

was in charge

of Abu Bakr and of

revelation

and the man who was in charge of the first

of being a scribe

of the

compilation

'

The materials

of inscription

The materials

available

of the. Qur'än

at the time of the first

compilation

of the Prophet are said to have included

1.

Palm stalks

2.

Thin white stones (likhäf)

3.

Boards (alwäh)

4.

Scapula

bones (aktäf)

5.

Saddles

(agtäb)

6.

Leather (adim)

7.

Pieces of cloth

during

the following:

(cusub)

(rigäc )2

1. Fath a1-Bari, vol. IX, p. 19. 2. Bukhäri, vol. VI, pp. 478-481, Miftäh al-Sacadah, al-Muharrar

cUthmän

Furthermore,

provinces.

Thus Zayd had the privilege

the lifetime

for

action

to put an end to the disputes

cUthmän.

and of the second.

He

the committee.

the very same pages compiled

command of Abu Bakr in one mashaf, of compilation

appointed

in order

Ibn Massüd was not

out that

was in a hurry

of the Qur'än

the compilation

did nothing,

CUthmän

the name of Ibn Mascüd

al-Wajiz,

vol. I, p. 64. 43

vol. II,

p. 292. and

8.

Potsherds (khazaf)

9.

Shells

(sadaf)1

10.

Ribs (adläc)

11.

Parchment

Z

(ragq)3

When the compilation

the materials

took place

states

that Abi Bakr was the first

to Ibn Shihäb al-Zuhri

he rewrote

and that

stalks,

one to compile

that the correct

version

it

for

cUmar

on paper.

is that the Qur'an was written

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

stalks

1. al-Muharrar

2. Ibn al-Bagillani,

vol. I., p. 64. al-Tamhid, p. 222-

3. al-Awä'il,

p. 214.

and palm 6

He adds

on leather was rewritten

al-Wajiz, vol. I,

The author

interprets

In this which was parchment at the time. used to come with reported that individuals al-Bayhagi,

al-Sunan al-Kubrä, this is an anachronism,

use at this

parchment. 5. Fath a1-Bäri,

period

ragq as waraq also it is connection

to write vol. VI, p. 16.

who used to ask one of the scribes 4. Clearly

He points out that it

(124/741).

that Zayd wrote for Abu Bakr on leather

is not authentic leaf

compilation.

He supports his view by

the Qur'än on paper4 and in one mushaf. a version attributed

of Abu Bakr

the reign

to those of the first

were not similar

al-cAsgaläni

during

in Arabia.

vol. IX, p. 16.

6. ibid. 7. ibid.

44

a waragah to the Prophet See on it for him.

even papyrus was not in Presumably what is intended is since

In. a modern study it in existence It

mushaf

is that found in the Mosque of cAmr b. al-cAs in Egypt. on parchment which seems to be the best thing

is written

important

is argued that the oldest

like

thing

the Qur'an

which is

intended

for

an

to have a long life.

l

Although papyrus was of course available from Arabia,

in Egypt which is not far 2 Paper none of the old masähif which exist today use it.

was not known in the Islamic

before(l34/75i).

world

3

The sending of the masähif to the provinces The number of masähif sent to the cities old sources no fixed the authority

is not specified.

number is mentioned.

In the

However al-Bukhäri

on

of Anas b. Malik says "CUthmän sent to every. Muslim

province a copy of what they had copied" "I1ä kull

ufuq min

Äfäg al-Muslimin"4 Ibn Abi Dawüd states

battlefield"3

"CUthmän sent a mushaf to every Muslim

that

and "he distributed

masähif to the people".

6

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

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

names of cities.

1. al-Zafzäf,

a1-TaCrif

Those who mentioned

bi al-Qur'an

the number of

wa-a1-Hadith,

pp. 84-85.

p. 543 and Latäif

carif,

2. ibid. 3. al-Thacalibi, Thimär al-Qulub, 4. Bukhäri, -vol. VI-, p. 479.

5. a1-Masähif, 6. ibid.,

p. 20.

p. 12.

45

al-Ma

pp. 160 and 218.

masähif differ

in the names of the cities

to which the masähif

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

readers,

the view

stated that his

mushaf was copied from the Küfan mushaf which was one of the four 60 2 masähif sent to the cities. cAmr Abu a1-Däni which three

(444/1052)

were sent to Kufah,

is the opinion

were four

Basrah and Makkah, while

copy was kept in Madinah in the custody

that this

there

that

states

cUthmän. of

of the vast majority

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

According to Ibn a1-Bägilläni

four

al-Dani

they are five,

that

adds

3

the famous saying

a copy being sent

CUthmän kept a copy for to Küfah, Basrah, Yamanand Bahrayn, while ' himself. He is followed

by al-Qastalläni 6 mentioned by al-CAsgaläni. CAshir Ibn argues that five Damascus (shim),

1. al-Masähif, 2. ibid.,

masahif were sent to Makkah,

p. 35.

p. 34.

3. al-Mugnic, p. 11 and al-Murshid 4. Fath al-Bari, vol. IX, p. 20. 5. Nukat al-Intisär, 6. Irshäd

who opts for the number

Basrah, Ku-fah and Madinah, while

al-Sari,

al-Wajiz,

p. 359. vol. VII,

p. 535.

46

p. 74.

of

the fourth

of scholars.

stating

copies

cUthmän kept

a

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

sixth

tried

a1-Zurgäni

copies five

to weigh the evidence

for

the existence

of

He suggested that the scholars who counted them

and six.

did not count the personal copy of cUthmän, and he 2 therefore supported the view which counted them as six.

as five

Abu Hätim a1-Sijistäni'(d. keeping

masähif,

(d. 774/1372)

the rest

sent seven

to Makkah,

Basrah, and Küfah3

in this

He was followed

cUthmän

says:

one in Mad'inah and distributing

Damascus, Yemen, Bahrayn,

Ibn Kathir

250/864).

5

by Ibn C4 Asäkir

(d. 571/]175)

except that the latter

and

puts Egypt in the

place of Bahrayn. In. Fadä'il the later

al-Qur an he gives the list he mentions

al-Bidäyah.

M1-Räfici

quoted above, but in

in his

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

choosing the names suggested by Ibn Kathir. in his a1-Bidäyah. Ibn al-Jazari

(d.

833/1.429) opts

for

the number mentioned

by

Abu Hätim, but adds that there was an eighth copy which was that retained

7 cUthmän by himself which was known as al-Musha.f al-Imam.

1. Manähil a1-CIrfän, 2. ibid.

vol. I, p. 403.

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

vol. I, p. 7.

47

p. 216.

p. 73.

(284/897) counts nine copies adding two 1 Egypt and al-Jazirah, to the list given by Abu- Hatim.

Finally, places,

al-Yacqubi

In conclusion

we may remark that the most reliable

suggests that the number of masähif was six. is that all

of the scholarly

works on Qirä'ät

evidence

The reason for this refer

constantly

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

five

cUthmän is said to have that.

Qurrä' with the masahif.

He appointed Zayd b. Thäbit

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

b. al-Sä'ib

CAbd b. Shihäb to Sham, Abu al-Rahmän

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

Then their generations

2

students and followers

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

since

in. these directions,

while the assumption that there were seven or more masähif is less likely. The earliest cities

reports

can be interpreted

which do not mention a fixed

in favour of the argument for five

since these were the main places in which textual taking

place at that

number of

disputes

time.

1. Tärikh a1-YaCqübi, vol. II,

p. 1471.

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

al-. Qur'an

3. Manähil, vol. 1, pp. 403-404 and Mac al-Masähif, 4. Manähil, vol. I, pp. 403-404.

pp. 90-91.

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

48

cities were

The addition into

takes

account

by the fact before for

of a sixth

that

cUthman's

when

personal

cUthmän

'

cUthmän

has seen it.

2

his

is

personal

supported mushaf was

There are very early

Ibn al-Jazari

also

mushaf and mentions is reported

references cUbayd Ab--u

which is known as al-Imäm.

b. Salläm quotes from this

al-Qäsim

This

copy.

was killed

him and he was reading.

the mushaf of

mushaf.

mushaf may be reasonable in that it

he

that

to have seen this

3

Moreover the mushaf of Madinah is different cUthmän himself.

In this

from that of states that Näfic

respect al-Shätibi

cUbayd Madinah Abü to while used to quote used quote the mushaf of 4 c that of Uthmän.

The dating of the compilation In all

ahädith

which mention

c time of Uthmän, there

of the Qur'an in the. reign of the compilation

is no trace

that the event took place after among the Qurrä'

of the Qur'an

of any suggested

CUthmän in the

date other

than

Hudhayfah had witnessed the dispute

in the battlezone

of Armenia.

5

1. a1-Tamhidwia-a1-Bay5n, pp. 138-139. 2. Abu cUbaydah, Fadä'i1

al-Qur'an,

pp. 264-300 and Maca a1-Masähif,

3. Ilaca ä1-Masähif, p. 89. cAgTlat Aträb a1-Qasä'id, 4. Kitäb p. 12 and Mäoa -a1-Masähif, Tafsir, 5. Tabari, vo1-.-I, -; pp. 59-61.

Bukhäri,

vo1. VI, p. 481,

and Kitäb a1-Masähif,

pp. 11-26.

49

p. 89.

p. 89.

is the first

al-Tabari

He states

event. this

opinion

that

and tried

it

who suggests was in (24/644). it

to support

by other

CUthmän's installation or second year of

He quotes

Ibn Abi Däwud on the authority

Wagqäs, as saying

that

for

al-CAsgaläni

this opted for He says;

reports.

"This event took place in the year twenty five third

date

a fixed

of the Hiirah. in the as Khalifah".

of Muscab b. Sacd b. Abi

"cUthman preached and said

0 People,

only

fifteen

years elapsed since the Prophet passed away and you differ 3 in the recitation al-cAsgaläni argues that the of the Qur'5n".

installation

of

of Dhü'l-Hijjah,

cUthmän took

in the year twenty three of the Hijrah, i. e. twelve

years and nine months after this

place after

the death of the Prophet, and that if

is so then the compilation

and three months after version it

cUmar's death at the end

must have taken place two years

his installation.

is given as thirteen

He adds that in another

years instead of fifteen=4

he

compares the two views and concludes that the event must have taken place one year after

the installation

as the end of the twenty fourth

of

cUthmän

or the beginning of the twenty fifth

year of the Hijrah5

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

1. Tärikh

al-Tabari,

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

which can be taken

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

he also

quoted by a1-CAsgaläni they were sound,

mentions

another

version

vol. IX, p. 17.

4. ibid. 5. ibid.

In this he was followed by al-Qastalläni, Itgän, vol. I, p. 170. vol. VII, p. 534, al-Suyüti, 6. al-Murshid al-Wajiz, p. 59.

50

Irshäd al-Sari

the scholars would have accepted his opinion

unanimously, and no

other suggestions would have been brought into also

al-CAsgaläni

is claimed

says "It

the discussion.

by some of our contemporaries

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

of the Hijrah", 1 or give any evidence.

but he

The contemporary whom he quotes as suggesting the year thirty is Ibn al-Jazari',

of the Hijrah al-Nashr fi

al-Qirä'ät

who fixed

* al-CAshr.

year in his book

this

In fact

Ibn al-Athir

who is

mentions the same date, although he does 2 He is.: followed in not give any reference to support his view. 3 Some scholars mention both dates this by some other scholars. 4 without opting for either of them. earlier

than Ibn al-Jazari

In some western scholars' according to their

dating of the conquest of Armenia.

Hence the

of the Qur'an would have taken place at that time.

compilation

There is one fact, that

view the event took place in (33/653)

however which stands against

5

view, which is

this

to have refused to give his mushaf

Ibn Mascüd, who is reported

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

1. Fath, vol. IX, p. 17. 2. al-Kamil,

vol. III,

pp. 111-112.

3. For example Abu al-Fidä', al-Mukhtasar p. 167, Muhammadb. Yahyä b. Abi Bakr, 4. For example, 5. Brockelmann, 6. al-Masähif,

*

Vo1. I,

Latä'if

al-Ishärat,

History

of the Islamic

fi

al-Tamhid

vol. I,

p. 7. `-'

al-Bashar, wa-al-Bayän,

p. 58.

Peoples,

pp. 13-18.

51

Tarikh

p. 64.

vol. I, p. 50.

year (32/652),

l

or in 33 A. H.

2

The -following

scholars

agree

that Ibn Mascud died at Madinah in (32 A. H. ). They are: 5 3 6 4 Ibn Qutaybah, al-Tabari, a1-Balädhuri (279/892), al-CÄmiri, 7C 8 If this date is correct the a1-Dhahabi, and Ibn Abd al-Barr. above dating for the compilation

must be too late,

must have taken place earlier,

However, since this

and these events compilation

has been connected with the conquest of Armenia in which Hudhayfah b. a1-Yamän was present,

the narrations

differed

in dating

the event.

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

states

that Hudhayfah was directed

1. Ghäyat al-Nihäyah, 2. al-Isäbah, vol. II,

to the conquest of

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

vol. VI, p. 28.

to Abu NuCaymand others the year 32 A. H., al-CAsgalani attributes and the year 33 A. H. to Yahyä b. Bukayr, see Tahdhib al-Tahdhih, as above. 3. Tarikh al-Tabari,

vol. IV, p. 308vol. I, p. 526.

4. Ansäb al-Ashräf, 5. al-Riyäd al-Mustataba,

pp. 190-192.

6. al-Macarif, p. 109. 7. Tärikh al-Islam, vol. Il, p. 104. 8. al-Isticäb, vol. Il, p. 324. 9. Tärikh

al-Tabari,

vol. IV,

p. 307.

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

52

al-Bib

(Darband) as a help to cAbd al-Rahmän b. Rabica in the year

(30/650).

al-TabarT who mentions some small details

here and

in other places does not mention anything about the masähif. Ibn al-Athir

states

that Hudhayfah, when he returned after

However

this

c Uthmän what he had witnessed in the battlefield conquest, told cUthmän Consequently among the Qurrä'. consulted the companions 2 Two years later who agreed with him to compile the Qur'ä n. 3 (32/650) Hudhayfah'.was in that region leading the people of Küfah. In conclusion

the first

narration

for a1-Balädhuri

authentic,

of Abü Mikhnaf does not seem to be

(279/892) on one occasion quotes it,

but in his

it

is not the best one. The other versions he gives do not 4 suggest any fixed date, although they correspond with the events

opinion

detailed sources.

in the conquest

of the year

(30/650),

as mentioned

in other

5

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

other scholars.

is reasonable to opt for the opinion took place

and supported

in the year

(30/650)'

by Ibn al-Jazari7

which

that the. event is suggested

and followed

by some

8

1. Tarikh al-Tabari,. vol. IV, p. 281. 2. al-Kämil, vol. III, pp. 111-112. 3. Tärikh

al-TabarT,

4. Futuh al-Buldän,

vol. IV, pp. 306-307, pp. 277-288.

al-Kämil,

5. Tärikh al-Tabari, vol. IV, pp. 306-307, al-Kämil, 6. al-Kämil, vol. III, pp. 111-112. 7. al-Nashr, 8. See p. 52

vol. I,

p. 7.

above.

53

vol. III,

pp. 131-133.

vol. Ill,

pp. 131-133.

of Abu Bakr's compilation

The validity

cUmar Some scholars argue that was the first

who compiled the Qur'an.

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

In support of this

cUmar is reported also that asked about a verse, and when he was informed

has been preserved

it

that

in the memory of a certain

man

he ordered the Qur'an to be on the day of Yamämah, 2 He asked every person who had learned compiled in one mushaf.

who was killed

anything from the Prophet to bring it,

and he would not accept 3 Furthermore testified to it.

anything except when two witnesses it

is argued that if

Abü Bakr had participated

it would have become an-official

compilation

which it was not,

since if

it

in the process of the mushaf for the state,

were it would not have been transferred

cUmar, but would have passed into the custody of to HafsaKdaughter of cUthmän.4 In addition, Battle

it

is said that Abu- Bakr did not live

for more than fifteen of Yamämah.

was not enough time for the Qur'an.

a great

months, which, it like

Moreover among the Qurrä'

there

was not such a considerable

might

be feared

death.

task

that

some parts

after

that killed

is argued,

of the compilation in this

number of great of the Qur'an

the

Qurrä'

of

occasion, that

it

would be lost

by their

cämmah Nazrah fi

Tar kh

5

1. a1-Tabagät a1-Kubrä, vol. III, 2. Itgan, vol. I, p. 166. 3. ibid.

4. Concluding Essay, al-Figh

al-Islämi,

5. Concluding

Essay,

p. 2.

cAbd alrQädir; p. 14, pp. 90-91. pp. 14-15.

54

1

It

Furthermore lifetime

the Qur'an

was committed

as discussed

of the Prophet1

the role of

was to suggest the compiling

one book to Abu Bakr and to assist

the

above.

However, in answer to these arguments it cUmar

during

to writing

could be said that of the Qur'an in

him in this,

According to

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

remained with him until

The

his installation

and

was then transferred

to his daughter Hafsah.becauseshe was his executor.

This does not

CUmar himself, was a personal copy belonging to

mean that it

he died before the installation The time-scale Qur'än, especially

is quite if

of the succeeding Khalifah. reasonable for the compilation

we take into account the fact

experienced in the compilation the revelation

because

of the

that Zayd was

of the Qur'an as he used to write

for the Prophet, and because many people rallied

to help him in the task,

which he carried

out with the assistance 2 the companions who had memorised the Qur'an. Furthermore the lists

of Qurrä' killed

do indeed include many learned men like

at the Battle

down round of

of Yamämah

Sälim the Mawlä of Abü

Hudhayfah, Thäbit

b. Qays b. al-Shammas, Zayd b. a1-Khattäb, Abi 3 Dijän2h Simäk b. Kharshah-andmany others. Ibn Kathircounted over

fifty

of them.

4

Hbd a1-05dir, ýNazrahCÄmmah 1. fi Tärikh 2. Bukhäri,

vol. VI,

al-Fiqh p. 477.

al-Islami,

pp.. 90-91.

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

Even if there

their fear

was still

would be further others, might

while fail

the fact

number were not so great, of missing

battles

there

Qurrä',

which would inevitably

was always

to preserve

more learned

some part

remains

the danger that

since

there

cause the death of the younger

Qurrä'

of the revelation.

Moreover, even though the Qur'an may have existed form during the lifetime

that

of the Prophet, this

in written

would not have allayed

since it was not compiled in a book form, but was written 1 on a variety of materials. the fear,

Finally

the riwäyaho. f Ibn Sacd2 and al-Suyüti3

that

of al-Bukhäri

that

CUmar

4

which is attributed

was the one who suggested

to help Zayd b. Thäbit

and supervise

1. al-Burhän fi CUlüm al-Qur'an, 2. al-Tabagät al-Kubrä, vol. Ill,

it

to Abu Bakr,

if

to Abu Bakr,

and that 5

the compilation.

vol. I, p. 2.

do not contradict we consider he used

p. 238.

vol. I, p. 166. 4. Bukhäri, vol. VI, pp. 476-477. 5. ibid. Ibn Abu Däwüd in his a7-Masähif, 3. Itgan,

p. 6, states

that

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

Essay, -p. 14, : indicates that Abu Bakr did not argues that this contradiction compile any official mushaf, but according. to the authentic p. 167)

Jeffery

in his

Concluding

a tradition of Bukhärl, as we have seen, cUmar who persuaded Abu Bakr.

56

the suggestion

came from

Dating

The compilation

11 A. H.

2

Ibn Kathir

at the end of this

year.

to have been in

is said

Ibn Qänic as having

said

date is supported

This

it. was in 12 A. H.

that

a group of biographers

ended in 12 A. H.,

but finally

to him,

according

In the light

Ibn Kathir

and chroniclers.

by suggesting

these opinions

date,

3

This

it

that

was

by Ibn Ham who

the conquest

after

mention

1 of Yamämah. quotes

of Abu Bakr took

the reign

of Yamämahwas seven months and six days 4 Some other scholars the installation of Abu Bakr.

that

states

Abu Baler's reign

during

of the Qur'an

the battle

place after

later

during

of the compilation

that

5

He tries

the conquest

opts

for

the year

is the most widely

of the above discussion

this

attributes

to reconcile

began in 11 A. H., and 12 A. H..

accepted.

it

date to

as this

7

seems difficult

to

accept the argument of some researchers who throw. doubts on the of Abu Bakr on the grounds that there is no agreement on

compilation

i-. e. whether it the date of the day of Yamämah, 12th year of the Hijrah$

1. Bukhäri, vol. VI, p. 477. 17 2. Tärikh al-Tabari, vol. III, pp. 281-301. 3. al-Bidäyah ova-a1-Nihäyah, vol . VI, p. 326. 4. Jumal Futüh al-Isläm, p. 341. 5. al-Bidäyah 6. ibid.

7. ibid.,

wa-al-Nihäyah, vo1. VI,

p. 332.

8. Concluding

Essay..

p. 14.

57

p. 226.

was in the 11th or

The number of Qurrä'

slain

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

In the opinion

men, among them fifty

of Muslims

from the

seven hundred men were Qurrä', 5 However it is while others consider the number seventy to be correct. of some scholars all

that a considerable

certain

cUmar As is reported

number of Qurrä' were slain

to have said "Casualties

Qurrä' of the Qur'an on the day of the Battle Before cUthmän

leaving

we should

of these events

7

This

are logically

in practice

addition

in order

necessary

of these

neither

that Burton's

to account

that for

view is surely

historical

and inherently

p. 296.

3. Tärikh

p. 296.

al-Tabari,

vol. III,

4. a1-Bidäyahwa-al-Nihäyab, vol. VI, p. 340. 5. Qurtubi, vol. I, p. 50. vol. VI, p. 477. 7. Burton, The Collection of the Qur'än,

6. Bukhäri,

58

this

In

untenable. of

reasonable account of a

process.

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

the

of such an immense number

the account given here which is based on a consideration

the sources provides a logical

neither

However to maintain

today.

means to deny the validity

of accounts to the contrary

that

of Abu Bakr and

view is based on the opinion

of the mushaf as we have it

existence

were heavy among the 6 of Yamämah".

of the compilations

the view of Burton

consider

took place-.

compilations

theory

the subject

at Yamämah.

p. 239.

The arrangement of the süras The suras of the Qur'an were not arranged chronologically They were arranged differently;

were revealed.

for

as they

instance

sürah II was revealed. in Madinah after

while sürat al-CAlaq

(XLVI) was the first

If the arrangement

the Hijrah 1 sürah revealed in Makkah.

sürat al-CAlaq would have been the

of the mushaf were chronological, sürah in the mushaf.

first

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

agree unanimously that the verses were arranged and put in their 3 order according to the revelation. There is an argument among the scholars

as to whether the (tawgif)

süras were arranged according to the revelation

or by the

endeavour of the companions (ijtihäd). Some scholars argue that the süras were arranged by the companions, because of the different It

masähif.

is said that the mushaf of

chronologically, then al-Nisä',

categories

was only

al-Mathäni

of the suras of each category,

and contents

Kitäb Tanzil

will

of these

into four

vol. I,

be forthcoming

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

vol. I, p. 237 and Itgän, 59

four

categories.

all

while 6

p. 23.

al-Qur'an,

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

6. al-Burhän,

arrangement is divided

of the süras, i. e. al-Tiwäl, 5 and al-Mufassal, and in their opinion ijtihäd

agreed about the order

3. More discussion

They

areas.

to the length

in the arrangement

1. al-Zuhri,

was arranged

took place only in limited

that the Qur'än in its according

al-Mi'in,

cAli

personal

while the mushaf of Ibn Mascüd began with al-Bagarah, "etc. 4 cImrän, then Al

Others say that ijtihäd mean by this

arrangements of their

p. 61 and Ibn Taymiyyah,

in pp. 66-69 in this

vol. I,

p. 256, Itgän,

vol. 1, p. 176.

chapter. vol. I,

p. 176,

Others are of the opinion to the revelation,

this

for

except

that all

the one case of süras VII

basmalah between them?

and why there is no

surat al-Anfäl,

He replied

theme because their, was

that it

informing

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

This opinion

many evidences which indicate according to revelation

A delegation

Abü Aws reported

that the arrangement of the süras is

without

a single

in books of the sunan.

came to the Prophet in Madinah, and one of them, the Prophet as having said "I did not want to come

They asked the companions "How do you divide the recitation"? süras,

seven süras,

the part

b.

Here are

exception.

daily".

completing the parts of the Qur'än I recite

without

nine süras,

and arranging 3 Apostle".

eleven

from S. XXXVIII

Zayd b. Thäbit the scribe

Allah's

"We divide

They replied

of al-Mufassal

compiling

them

on the grounds that there are

some of them as they have been reported a.

In

and IX.

cUthmän was asked why

hadith:

they rely on the following

surat al-Tawbah'is put after

süras were arranged according

the Qur'an for

them three

süras,

süras,

thirteen

Qäf) to the end.

of the revelation

said:

the Qur'an from the fragments,

five

suras, 2

and

"We were in front

of

1. al-Musnad, vol. I,. pp. 398-399. 2. Tartib

Musnad Ahmad b. Hanbal,

vol. XVIII,

vol. II, pp. 114-116. 3. al-Hakim, vol. II, p. 229, al-Murshid, p. 172, c. f. Tartib Musnad, vol. XVIII,

60

p. 29, Sunan Abi Dawud,

pp. 44 and 61, Itgän, p. 30.

vol. I,

c.

The basmalah was a sign for the sealing

It

of the süras.

CAbbas is stated by Ibn that the Prophet used not to know that a surah-had been sealed until

the revelation

the name of God, Most Gracious,

when it

Most Merciful";

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

a1-Nisäbüri

came to him with "In

l that whenever

reports

to put it

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

place.

in

2

In the light Abu Bakr can only

cUthmän.

during the reign of

of the above the compilation have consisted

the süras.

of arranging of

was

3

of compiling

The same thing

it

in one book, not

applies

to the compilation

puts it,

As Ibn al-Bägilläni

The whole Qur'än, whose compilation and writing Allah commanded,excluding the abrogated verses, is what is CUthmän]. It is the same contained in this mushaf [of arrangement and style revealed to the Prophet in the very same manner of verses and suras with no difference in word order, and the Ummah'-has received from the Prophet the arrangement of every verse and surah, and their places, as they have received the recitation of the Qur'än. "4 Referring promulgate

to

it".

arrangements

(S, LXXXV, 17) "It Ibn Hazm concludes

of its

letters,

words,

is for that verses

us to collect

it

the Qur'an

in all

and süras

is as

and to

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

4. al-Murshid

al-WajTz,

p. 45, Itgän, 61

vol. I, p. 175.

to his Prophet who taught the people accordingly.

revealed by Allah

Thus there is no one who can change anything. Some scholars

say that

in the mushaf has features

Qur'an First:

the arrangement like

letters

with

the arrangement

according

al-Hawamim,

of the süras of the

which prove that

it

to the beginning

of the suras

(seven süras

is

tawqlf:

Hämim

begin with

(S. XL to S. XLVI)). the agreement of the beginning

Second: its

for

predecessor,

of a, sürah. with the. end of the beginning

example the end of. sürah_Iand

of

surah II.

Third:

al-Wazn fi

fawäsil),

al-Lafz,

(similarities

of verse endings or

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

CXII which ends in Akad. Fourth:

between süras in general like 2 (XCIV).

the similarity

and al-Inshiräh

The differences

al-Duhä

XCIII

between the masähif of the companions are

explained as being due to the fact that they-were-, personal copies. If it

so happened that during the absence of one of them a sürah it whenever it

or more was revealed he would write 3 to him.

We do not know about any of these masähif chain, fact.

and nothing Various

which is said

contradictory

1. Ibn Ham, al-Ihkäm fi 2. a1-Burhän,

vol. I,

through

about them should

accounts

seemed convenient

are given

an authentic

be accepted

of the order

Us-ul al-Ahkäm, 'vol. IV, p. 93.

p. 260, Asrär

Tartib

al-Qur'an,

vol. I,

pp. 248-249.

3. Mugaddimatän p. 32 and Manähil,

62

p. 71.

as a of suras

l

but in any case they do not correspond to 2 the version of the final revelation. cUthman Finally the hadith which ascribes to the arrangement in various masähif,

and IX is said to be not authentic,

of suras VIII

on the two levels_ofits

criticised

and has been

chain and its

text.

The chain

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

is in contradiction

to the authentic

reports.

AhmadShäkir argues that "This hadith is very weak and, in fact has no basis-in

its

isnad.

In addition

its

throws doubts on the

text

cUthmän beginning had added to it basmalah at the of suras as though 4 omitted some part of it as he liked, "veneration be to him. " Rashid Ridä adopted the same opinion Muhammad stating

that "a hadith narrated

just

by a single

or

before Shäkir,

man is not accepted as

regards the arrangement of the Qur'an, for which successive narration 5 is necessary". Elsewhere he says "An account narrated by a man like this, for

which is unique the arrangement

and says that it

1. al-Fihrist, 2. Qurtubi,

is not sound and should

of the Qur'än

is impossible

which is

that all

transmitted

not be accepted with

tawätur",

6

süras were arranged except these two

pp. 29-30. vol. I,

3. Bulügh al-Amäni, 4. Musnad, vol. I,

5. al-Manär, 6.

to him,

p. 60. vol. XVIII,

p. 155.

pp. 329-330.

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

63

suras. recite

state that the Prophet and his companions used to l süras of the Qur'an in their order in and out of the prayers. All

authorities

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

to him during

Ramadan before and Gabriel

to him",

of the Qur'an...

Furthermore,

in the science

principle if

it. contradicts "

used to recite Ramadan once

the Prophet

two süras must have been well

is not accepted

verdict

and Gabriel

to Gabriel

to Gabriel

twice

is an accepted

hadith

"The Prophet

but in the last

of these

order It

it

to the tradition

2

passed away he

and argues that

known at that of hadith

the verdict

that

time,

the 3

"An isolated

of reason and the

4

Malik (179/795) is reported

to have said that "The

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

differently

1. al-Manär,

It

vol. IX,

are repeatedly inspection vol. II, 2. Bukhäri,

3. Fadä'il

p. 585.

referred

be added that

individual

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

pp. 485-486.

al-Qur'an,

p. 12. al-Kifäyah fi

CIlm

al-Jämic

al-Riwäyah, p. 25.

Li Ahkäm al-Qur'an,

64

but the

from the order of the mushaf.

to by name in the hadith.

4. al-Khatib , 5. Ibn Kathir, Fadä'i1 al-Qur'an, 6. Qurtubi,

might

document is tawg f,

p. 432.

vol. I,

p. 53.

süras

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

6

concludes that the order of süras is like

Furthermore al-Qurtubi

have come to us from the Prophet as they were

all

of verses;

revealed to him from Allah.

letters,

If someonewere to change the order

it

would be. like I and words.

of any surah,

al-Härith compilation

changing

of the verses,

to have said that the

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

(rigäc,

on various materials,

Abu Bakr simply ordered it Different

one place.

writings

(peace be upon him) containing together

it

down.

But it

(aktäf,

pieces of cloth),

and (cusub, palm branches stripped

was written

shoulder-blades)

leaves).

of their

to be rewritten

and to be assembled in

were found in the house of the Prophet

These were arranged and 2 by a cord in order to ensure that none of it was lost.

Tanäsuq al-Durar

the Qur'an.

a whole book to this

al-Suyüti-devoted

thoroughly

the structure

(243/857) is reported

al-Muhasibi

used to command his companions to write

tied

that

subject,

called

fT Tanäsub al-Suwar3 in which the subject

and studied linguistically

is treated

to prove the

and rhetorically4

the hundred and fourteen

succession of the verses and suras through all süras of the Qur'än. 1. al-Jämic

Li Ahkäm al-Qur'an, vol. I, p. 60. CUlüm 2. al-Burhän fi al-Qur'an, vol. I, p. 238. 3. Published with different Asrär Tartib al-Qur'an, title edited by cAbd cAtä', Ahmad Cairo 1398-1978. He also al-Qädir second edition, Maräsid al-. Matälic composed a short treatise on this subject entitled fi

Tanäsub al-Magätic MS.S112, pp. 114-117. 4. See for

instance,

Hijäzi,

KarTm, and al-Qäsim, al-Karim

wa-al-Matälic,

Chester

Beatty

al-Wahdah al-Mawd_üciyy4fi

al--Icjäz

al-BayanT

wa-Suwarih.

65

fi

Tartib

Library,

Dublin,

al-Qur'an alÄy5t_. a1-0ur'än

and arrangement of verses in their

The compilation

süras is agreed to have been

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

and was not left

This can be supported by certain Ibn al-Zubayr

süras

to the Prophet himself or his

pieces of evidence.

CUthmän: "This to verse which is in S-urat said

al-Bagarah Those who die and leave wives behind... has been abrogated by another verse.

them out write

it

(in the Qur'än)? "

son of my brother

for

from its

position.,

original

I will

cUthmän

without

Why then do you

said "Leave it

(where it

The süras used to be revealed on specific

is)

0

(i. e. the Qur'an)

anything of it

not shift 2

turning

occasions and the

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

came to me and commanded. me to put this

sürah"(S.

good and liberality

XVI, 9) "God commands justice,

to kith

CAbbas is reported Ibn in the Qur'in

is (S. II,

brought back to God. and none shall

1. Itgän,

2. Bukhäri, 3. Qürtubi,

the doing of

"

to have said that

the last

verse revealed

281) "And fear the day when ye shall

be

every soul be paid what is earned

Then shall

be dealt with unjustly".

vol. I,

recognised

and kin...

verse

p. 172, Muir, The Cora'n,

süras or chapters.

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

66

Then Gabriel

p. 37 says there

said to the were indeed

Prophet, "Put it

after

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

l

cUmar is reported to have said "I have not asked the Prophet about anything more than I asked him about. al-Kalälah2to that he pointed his finger

the extent

to my chest and said to me "Be satisfied

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

A certain

person asked the Prophet which verse he would like

"The end of surat al-

bring good to him and his people and was told Bagarah, for it

is one of the treasures

to

of God's mercy from under His

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

learned companions to teach

CUbädah'-b. a1-Sämit is reported

to have said "When the

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

On one occasion,

and

"He sent Mucädh and

Abu Musa to Yemenand commandedthem to teach the people the Qur'än".

1. al-MabänT, p. 41, Qurtubi,

vol. I, pp. 60-61.

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

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

p. 8.

67

p-458-

See Qurtubi,

6

One of the Followers is reported

to have said

The companions who used to teach them the Qur'an said that they used to learn the Qur'an from the Prophet, ten verses, and they used not--to-learn another unit of-ten verses before they understood their

meaning and fulfilled

their

However the Qur' än itself süral, has.:. its

internal:

own

" .indicates.. -. - that-. -, arrangement..

lenged the Arabs in the Makkan period: "He forged and call

it.. "

Say, "Bring

(to your

speak the truth.

aid)

requirments. "l each, . .'

,.: Thus

(S. XI,

it

chal-

13) "Or they may say,

ye then ten süras

forged,

like

than God.

whomsoever ye can, other

unto it, If ye

""

The challenge of the Qur'än continued in the Madinan period "And if ye are in doubt as to what we have revealed from time to time to our servant, then produce a Sura like thereunto; and call your witnesses or helpers (if

there

are any) besides

true, " (S. II,

God, if

companions, which indicates

impossible

(doubts)

are

23).

The Prophet also used to recite

(tawgif).

your

Furthermore,

süras in the prayers among his

that they have a fixed

al-Suyüti

points out, it

revealed order would have been

for the companions to arrange the verses in an order

different

from the one they used to hear the Prophet use in his 2 recitation, which is a strong argument for tawgif. a1-Suyüti

1. Tartib 2. Itgän,

al-Musnad, vol. XVIII, vol. I, p. 174.

p. 9.

68

Makki b. Abi' Tälib

quotes Ibn Hajar a1-CAsgaläni,

Malik b. Anas, al-Bayhagi

Ibn al-Bägillani, as supporting 1 suras.

a1-Qaysi,

and Ibn al-Hassar

him on the succession of verses in the different

The problem of missing verses Zayd b. Thäbit

is quoted as saying

of Abu Bakr,

of the compilation

it "I started looking for the Qur'an and collecting from (what was written on) palm stalks, thin white stones and also from the men who knew it by heart, till

I found the last

verse of surat al-Tawbah (repentance) with Abi Khuzaymahal-AnsärT and I did The verse not find it with anybody other than him. is "now hath come unto you an Apostle from amongst it grieves him that ye should perish,.. yourselves: (S. IX, 128-129). 110` '(till the end of Barä'ah) It seems that Abu Khuzaymah-wasthe only one who had kept this in a written

verse

the whole Qur'än

form,

for

to memory.

reached the end of verse

there

3

were many Qurrä'

For instance,

(from

their

hearts

that

not",

Ubayy b. Kacb informed

understood

had taught him two verses after (S. IX,

when Zayd b. Thäbit

127 of surah LX, "...

God hath turned

the light)

who had. committed

Then they for

aside:

they are a people

him that

that and recited

turn

had

the Prophet

the verses

128-129)

vol. I, pp. 172-176. 2. Bukhäri, vol. VI, p. 70. The translation _: CAli. taken from Yüsuf 1. Itgän,

3. Fath al-Bar-ii,

vol. IX, p. 16 and Itgän,

69

of the verses

vol. I, p. 101.

has been

"Now hath come unto you an Apostle from amongst it grieves him that ye should perish: yourselves: to the believers ardently anxious is he over you: is he most kind and merciful. away, say: "God sufficeth me:

Ubayy added that this was the last 1. revealed. it

they turn

is no god but He the lord of the

He, on Him is my trust, Throne (of Glory) Supreme. ""'

In another version

But if there

verse of the Qur'an to be

is reported

that Zayd said:

"A verse

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

23) "Among the believers verse was) (XXXIII, are men who have been true in their covenant with God. "

Zayd says: in the Mushaf. ""2

"We then added it

to its

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

account.

1. a1-Masähif,

p. 9, Mugaddimatän,

surah

to the missing

here, with the addition

verse to memory, as clearly

that stated

p. 35.

2. Fath al-Bär1, vol. IX, p. 11, Bukhäri', vol. VI, pp. 479-480 and Mishkät al-Masäbih, by vol. Il, p. 470, English Translation James Robson.

70

It has been argued that this

episode of the missing verse of

Surat al-Ahzäb took place during the second compilation Nevertheless

Ibn Kathir

has'no hesitation

of

in asserting-authoritatively

that the missing of the verse 23 of S. XXXIII definitely during the first

compilation

of Abi Bakr, because it

by another version of the same tradition 2 authentic. There is a version narrated Khuzaymah b,. Thäbit Surat

came with

al-Tawbah, and

cUmar

would have made them a sürah.

occurred is confirmed

which is regarded as

by Ibn AbT Däwüd3 in which

these two verses

said

cUthmän.l

that

if

they

from the end of

had been three

Then he suggested

that

he

verses

he should

decide

Consequently they were put at the on a surah and annex them to it. 4 This version however is said; not to be authentic, for end of S. IX. it

has three

successive

problems

and sound reports

companions the Qur'an, addition

in its

this

version

the end of Surat

isnäd,

and the text

which state

and the order states

that

(matn)

contradicts

the Prophet

taught

and süras.

In

of verses

his

Abis Khuzaymah out the two verses

that

al-Tawbah, though

it

is agreed unanimously

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

in the compilation

narrates

that

at

he was

of the

in the same book,

1. Fath al-Bam, vol. IX, p. 21. 2. Fadä'i1 al-Qur'än, p. 15. 3. c. f.

Musnad, vol. Ill,

pp. 163-164.

4. al-Masähif, p. 30, Ibn Abi Däwud in another version related this event to CUthmän, see p. 31, who. suggested to seal with these two verses the last revealed sürab. 5. al-Banns, Bul-ugh al-Amäni, vol. XVIII, p. 173. Ahmad Shäkir has also munkar this it is the that refuted version on grounds shadhdh in to the Mutawätir. See Musnad, vol. Ill, contradiction pp. 163-164.

71

indeed on the same page, another

compiled

the Qur'an,

the scribes

this

"verily

In support of the latter on the authority last

of al-Barä'

is a fact

that

verse

when they 127 of S. IX was

hath come unto you an Apostle...

to the Prophet is Surat Bara'ah (S. IX)".

that the end of this

sürah was as well

companions as the beginning and the body of the sürah.

3

It was revealed exactly

and the Prophet sent in congregation

known to the Nevertheless

CAli

in the year 9 A. H.,

with this

sürah to recite 4 of the Hajj at Makkah.

Furthermore,

2

to have said that those two verses were the last

Ubayy is reported revealed verses.

""1

hadith, there is a hadith in al-Musnad 66 who is reported to have said "The

surah revealed completely

Thus it

thought

that

Then he informed them, "The Prophet taught

the end of the surah. me two verses after

the

which contradicts

Ubayy b. Kacb reported

that

above, which states

version

al-Nasä'i'

the hadith narrated

it

and read it

(303/915) in his Fadä'i1 al-. Qur'an repörted

by Zayd b. Thäbit about the compilation

of the

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

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

1. S. IX,

128-129,

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

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

3. ibid.,

p. 174.

The report

p. 54.

is regarded as sound.

Bul5gh al-Amäni'. 4. Tartib

al-Musnad,

5. Fada'i1 al-Qur'an,

vol. XVIII,

pp. 156-158.

p. 63. 72

See pp. 174-175 of

of the hadith of Zayd that he found the two

accepts the validity verses

Khuzaymah, but emphasises

with

the written

form,

as it

that

this

refers

to

only

had been memorised by Zayd himself.

'

According to al-Qurtubi

they were substantiated by Khuzaymahalone 2 but with the consensus of the companions. Ibn al-Bägilläni on

the other hand refutes

the validity

of this

to the hadith

addition

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

completely without

In the light of all the above accounts, the concIusiön in their

verses were arranged and put systematically any single

form

is that the

order without

exception.

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

two meanings.

One of these is "to memorise", which occurs in the Qur'an with this 4 calaynä jamcah-u wa-qur'änahü". The sense in the phrase "Inna expression Jämic al-Qur'an likewise their

and its

plural

Jummäcal-Qur'an,

are

used to mean a man or people who commit the whole book to

memories.

"jamactu al-Qur'an

CAbd Thus Allah b. cAmr is reported fa-qara'tu

bi-hi

fi

1. Ibn Hazm, a1-Ihkäm fi Usü1 al-Ahkäm, 2. Qurtubi, Tafsir, vol. I, p. 56.

3. Nukat a1-Intisär,

p. 331.

4. S. LXXV, 17.

5. a1-Nasä'i,

Fadä'i1 al-Qur'an,

p. 101.

73

kulli

laylah..,

vol. VI,

p. 832.

to have said "5 meaning,

"I have committed the Qur'an-to Qur'än having

every night... said

that

down".

respect

C1 alayh wa sallam, yaqulu:

jamaca al-Qur'an

is

during

memorised the Qur'än

meaning of the word jamaca is

We find

the (whole)

Ibn Sirin

reported

as

the lifetime

oalä oahd Rasü1

CUthmän i. e. "Jamaoa al-"Qur'än

sallä Allah The other

In this

cUthmän

of the Prophet,

Allah

"

memory and recite

hafizahu". "to

collect

and write

in such expressions as "Abu Bakr Awwal man 2 bayn al-lawhayn", meaning that he compiled the this

Qur'än in a written

form, as a book(between two boards).

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

of the Prophet, for instance,

the

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

1. al-Balädhuri, Ansäb al-Ashräf, 2. Kitäb al-Masähif, p. 5.

Part IV, vol. I, p. 489.

Itgän, vol. I, pp. 201-204. pp. 29-39. 4. These are those whom we know by name; we have no precise information about anonymous Qurrä', although on one occasion 3. Macrifat

seventy 5 A. H. 5. Itgan,

al-Qurra-'

al-Kibär,

of them are said See Bukhäri, vol. I,

6. Ibn al-Bägilläni,

to have been killed,

vo1. V, pp. 287-288.

p. 200.

Icjäz

al-Qur'an,

74

pp. 33-50.

as early

as

the Qur'an

for

prayers

and private

and collective

recitations.

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

and social,

and state

'

(Taw),

affairs.

The Prophet urged them to recite

the Qur'an collectively

and

in night prayers during the month of Ramadan, 2 The and to memorise some verses, suras or the whole Qur'an. privately,

especially

person who has memorised the Qur'an is highly position

in society,

the hereafter.

and he will

honoured and has a good

be rewarded and given

rewards

in

3

In addition

the Arab's

of a marvellous tenacity.

memory, as Muir puts

4

of completing the recitation

it,

was possessed

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

but

when the Prophet was informed,

he asked them not to.. seal the Qur'an 5 in less than a week or three days. On the other hand Anas b. Mä1i.k is reported

as having said that

only four persons committed the Qur'an to memory at the time of the 6 Prophet. Although many interpretations of this statement have been offered,

the only reasonable one is that he meant amongst his tribe

of Khazraj,

since he was boasting of their achievements compared to 7 the other branch of the Ansär, i. e. Aws.

1. Sharh al-Sunnah, vol. IV, pp. 19-31 and al-Nasä'i, 2. Sharh al-Sunnah, vol. IV, pp. 427-499.

vol. II,

pp. 120-139.

3. ibid.,

pp. 427-436. 4. The Corän,. p. 38. 5. al-Musnad, vol. X, p, 43 and al-Nasä'i, 6. Bukhäri, vol. VI, p. 488.

7. Nukat al-Intisär,

Fadä'i1

pp. 70-76, Fath al-Bari,

75

al-Qur'an,

pp. 101-103.

vol. IX, pp. 46-54.

Thus Jummäcal-Qur'an and recite

it

by heart.

the same meaning.

The words Huffäz and Qurrä'

that the Qurrä' refer

seems to be groundless since it standard references

urrar

to Ah1 al-Qurä

than readers of the Qur'an.

rather

being referred

have exactly

'

Shaban2 maintains (villagers)

are those who have memorised the Qur'an

is clear

However this

from the context of all

whether late or early

that it

is readers who are

Furthermore no lexicographical

to.

as a derivation

hypothesis

from the word qaryah;

source gives

the only accepted form

is garawiyyün. However the Prophet used to have scribes who took down the to aid memorisation, 3 quite a good number. revelation

and as mentioned above they were

The words sahifah and mushaf and their The word sahifah, a book, as it

origins

p1. suhuf and sahä'if

as a1-Jawhari states,

means

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

in the book of earliest

(Revelations)

It means the books revealed to them.

is

the book of Abraham and Moses". 4

1. al-Baghawi in his book Sharh al-Sunnah, vol. IV, p. 428, says: "Kull Shay'in Jamactahu fa-qad qara'tahu". 2. M.A. Shaban, Islamic

History:

A New Interpretation

3. See pp. 32-34. above.

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

76

I,

pp. 23,50-51.

The word mushaf, mishaf or mashaf, means a (book) containing written said "It written

sheets between two covers.

a1-Azhari

is reported

is called

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

to have of

There is a hadith which proves that the Prophet used the word mushdf in reference support of this cAmr b.

al-'As

it

form of the book the Qur'an.

to the written is related

on the authority

another version

cAbd Allah b. of

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

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

the Prophet is reported

".

2

This

Indeed in

as having forbidden

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

a

In

travel

the enemy take it

with

(and

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

In fact

even before Islam, and we find Imru' al-Qays: zabürin fi it

Atat hijajun

masähif ruhbän:

became like

the writing

or invented it

after

the

the word was known to the Arabs it

in a verse of the pre-Islamic

Calayhä bacdi fa-asbahat

poet

ka-khatti

some years elapsed since my presence, and 4 of psalms in the masähif of mänks.

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

77

It is maintained that the word mushaf is of Ethiopian

origin1

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

Ibn Massüd suggested

and that

of Abu Bakr.

name for

this

the compilation

2

However as seen above the word mushaf whether or not of Ethiopian

origin

was current

in Arabic long before this

Ibn Massüd, who was otherwise

seems- strange that

should be brought in in this

the compilation,

account cannot be accepted.

above it

entire

In short,

way.

is clearly

the entire

text which is referred

masähif based upon the first

Qur'an without

in this

of the Qur'än

text

may be pointed out that in the references

personal codices may not have included cUthmanic

not involved

It is maintained also that the word

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

However it

and indeed it

the entire

to.

text

compilation

mentioned Some

but the

included

the

any exception as seen above.

Theory of naskh The majority

of scholars agree on the existence

though they differ

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

on many points,

particularly

of naskh in the Qur'an, about the meaning and

Essay:

p46. vol. I, p. 166. al-Suyüti states (Mungatic), is interpreted Hinds,

"The Siffin

Studies,

vol. XVII,

Arbitration pp. 95-96.

78

that

the Isnäd of this

Agreement"

Journal

of

modes of naskh and their They all

being said

examples,

mode of it,

agree2 on the first

Bagä' al-Tiläwah,

'

which is

found for

to be abrogated

by verse

instance

Naskh al-Hukm wain surahII,

verse

240

234 of the same surah3

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

is said

that

the Qur'an.

some verses For example,

and parts

taught

night

they were offering

harf'

The Prophet

had been abrogated,

to have said

two men a sürahtand they used to recite prayers

they could

and they came next day to the Prophet

happened.

were eliminated

cUmar Ibn is reported

the Prophet while

of verses

informed

and told

them that

them to forget

that One

not remember a single him what

and told

this

it.

from

was a part

about it.

of what

4

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

1. -al-Juwayni,

a1-Burhän. fi Usul al-Fiqh, vol. II, pp. 1293-1300, a1-Ghazzäli al-Mustasfä, vol.. I, pp. 123-124,. Ibn Ham, al-Ihkäm fi Us-ui al'-Ahkäm, vol. I, pp. 440-441, PMafäti'qal=Ghayti, vol. I, pp. 432-433.

2. Except the Muctazili

scholars who are reported to have objected the theory of Naskh entirely, see Mafät b al=-h. ayb, vol . I, p. 435, and a1-Juwayni,, ai-ý3urhän fi Us&l al-fiqh, vol. II, p. 1312.

3. a1-Ihkäm fi Usü1 a1-Ahkäm, vol. II, `a1-Amidi, -al=Ihk5m p. 435, vol. II,

p. 263, Mafatih

al-Ghayb, vo1. I,

p. 264.

vol. III, p. 74 but the Isnäd is weak as is pointed out by al-Ghdmäri, Dhawqa1-Haläwah,,p. 11.

4. Itgän,

5. Itgän, vol. III, Hal äwah, p. 12.

p. 72, the Isnäd is not authentic,

79

see Dhawq al-

to sürah II.

surah was similar

Moreover Hudhayfah is reported

have said that what we read of sürah His original.

less than a fourth

to of the

2

It is related

cUmar that he said, of Ibn

"Nobody should say that he has committed the whole Qur'an to memory, for he does not know what is the There is much of the Qur'än which whole Qur'an. has been eliminated. He should rather say that he has memorised what is found of it. " * Finally,

a1-Thawri is reported

to have said that he came to

know that some Qurrä' among the companions were killed

some Hurüf of the

Musaylimah on the day of Yamämah, and as a result, 3 Qur'an were lost. The last

mode of naskh brought into the discussion

Mansükh a1-Tiläwah dün al-Hukm. abrogated

in recitation,

are still

judged_to

as follows.

fighting

This means that there are some verses

but although

be existent

is

they are not recitable,

in_practise.

SomeQurrä' were killed

they

The examples given

are

at Bir Macinah and there was This was "Inform

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

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

1. al-Idäh, p. 46, 2. Itgän, vol. Ill,

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

Itgän,

3. Dhawqal-Haläwah, pp. 18-19; al-Ghämäri CAbd

Musannaf of and he considers 4. Itgän,

vol. Ill,

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

80

it

attributes this

is

to the

strongly to the Qur'an.

rejected,

differs

clearly

l of the Qur'an.

from the style

fact demonstrates the weakness of this

report.

This stylistic 2

The second example concerns the prohibition foster-sisters marriage)

to in the verse

referred

are

foster

...

number of times. of suckling relationship,

al-Räzi

(S. IV,

sisters"

necessary

quotes

a hadith

of marriage to

"Prohibited 23).

In discussing

to establish

cA'ishah to

In this

is Mansükh al-Ti1a%eh wa-al=Hukmand five

sucklings

the

the foster-

attributed

the number was reduced from ten to five.

to you (for

al-Tiläwah d-un al-Hukm since there is no reference

case,

that

ten

is Mansukh to either

number

in the Qur'an. This

In this during Qur-'än.

it

is narrated

report

indifferent

is said that the verse of suckling

the lifetime 3

cA'ishah by

of the Prophet

and he left

versions.

used to be recited it

as a part

of the

Makki refers

is contradicted

to the weakness of this version in that it 4 by the; Qur'än and reason. He also regards this

example as strange

in the matter

passage is not recitable,

of abrogation

both stand.

of abrogation

so that

the abrogated

in that

the abrogating

passage and the verdict

5

1. al-Rawd al-Unuf, vol. VI, 2. al-Qirä'ät wa-al-Lahajät,

pp. 206-207. p. 81.

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

81

After a1-Suyüti

he assigns it

this argues

that

to the second mode of naskh.

cÄ'ishah what was meant by

Prophet was near to his death when it

(370/980) rejects

the abrogation addition to it

for it

version

the death of the Prophet.

(321/933)

the riwäyah

Furthermore,

considers

causes tahrim,

rejects

since this

already mentioned.

it

In

to be weak and objects

and says that a single

is the implication

A ishah herself

make tahrim,

would have reported

Also the Qur'an itself and we will

states assuredly

p. 63.

2. Ahkäm al-Qur'än, vol. II, p. 125. 3. Mushkil al-Athär, vol. III, p. 6. 4. al-Näsikh wa-al-Mansukh, p. 11.

82

it

hadith,

and refer

al-Nahhäs states that if

would have been included

vol. III,

verse

al-Nahhäs (338/949) continues that Ahmad b. Hanbal

consider that three sucklings 4 in this connection. In addition,

suckling

of the Qur'anic

and Abu Thawr were also not in favour of this

1. Itgän,

2

that

al-Nahhäs points out that Malik b. Anas, despite

hadith,

this

the message;

indicates

3

strongly.

and then it

the death

after

took place after

a1-Tahäwi

narrating

this

until

the

or that

was eliminated,

some people did not know of the abrogation ' of the Prophet. al-Jassäs

is that

this

since they to a hadith

version

was authentic

to the committee of scribes,

in the masähif. "We have without guard it

doubt sent down

(from corruption)"

(S. XV, 9).

Hammüdaharguesthat this contradicting.

report

has come to us in many

At one time it

versions.

appears as Mansükh

a1-Tiläwah. and at other times not, while in one version prescriptions

of five

and ten times are revealed in a single

while in another version then the five

sucklings

the ten sucklings

Qur'änic

verse

verse

were revealed first

were revealed abrogating

To conclude, the hadith is not authentic The third

the

and l

the ten sucklings.

and is groundless.

example of this

mode is what is said

"al-Shaykhvia-al

Shaykhah,

to have been a

when they fornicate,

stone

them as exemplary punishment from Allah; and Allah is Mighty and 2 cUmar Wise". The verdict of stoning is agreed to be sunnah, as cAli

to have mentioned 3 by the sunnah of the Prophet. Bukhäri

and

were reported

of stoning does not mention this

who narrates

addition

is established the penalty

of "al-Shaykh wa-ä1S haykhah"

because only one Räwi among many has mentioned it,

and he could have been mistaken. scholars (A'immah.and Huffäz) have not mentioned and concludes

stoning

suggests that Bukhari may have done this

and al-CAsgaläni intentionally,

that

that

this

have narrated 4

addition.

the stoning

1. al-Qirä'ät wa-al-Lahajät, 2. Itgän, vol. Ill, p. 72.

3. Fath a1-Bär1, vol. XII, 4. ibid.. vol. XII,

al-CAsgalänT adds that the great

al-Tahäwi

of a married

p. 86.

pp. 117-120, p. 117.

83

the hadith, discusses

person

but they it

in detail

is established

by

He supports his view by quoting

the sunnah of the Prophet.

CA1i

As having said "I have flogged her according to the book of Allah, ' This and stoned her according to the sunnah of the Prophet". dün be best Mansükh is to the al-Hukm. of al-Tiläwah one example said to the riwä ah of al-Shaykhway-a.l-Shaykha, Marwän b.

In addition

to have suggested

al-Hakam is reported

it,

contradictory,

saying

"Don't

stoned if_they_fornic_ate?

that

it

was

you see that

he

people are

young married

This would imply that Zayd was left

"-

to decide whether to accept or reject

compilation

to Zayd b. Thäbit

but he refused on the grounds that

should include

Qur'an.

for inclusion

material

in the

Moreover Marwän is not known to have had any role in the of the Qur'an.

very detestable, simply because it

al-Ghämäri states

that this

and that Zayd could not have omitted

version

is

something

the stoning of young married people.

contradicted

cUmär is reported Moreover

for it

that the Prophet was unwilling

and is unmarried,

fornicates

and is married,

vol. Ill,

1, Mushkil al-Äthar,

2. al-Qirä'at wa-l-Lahajät, 3. Fath al-Bari, vol. XII,

4. Dhäw7,al-Haläwah, 5. Itgän,

vol. III,

he is flogged and that if

he is stoned? "5

However it

if

the shaykh

the young man was very

p. 2.

pp. 84-85. p. 143.

p. 17.

p. 76.

Shaykh in this

84

context

it,

to be written.

Then CUmarsaid to Zayd b. Thäbit "Don't you see that fornicates

4

to have said that when it was

revealed he came to the Prophet and asked him permission to write but he felt

2

means an old man.

unusual for the Prophet to be unwilling him to be written

down, and it

cUmar is hard to understand how

Äyah to could object an which he believe al-Ghamäri states Qur'an just

for a verse revealed to

l to be revealed from Allah.

that Allah would have not omitted an Ayah from the

because some people objected to it.

these contraditions

support the view that what some call

Äyat al-Rajm is not an Ayah at all. The fourth

He adds that all

It

the

is at most a hadith.

2

example of Mansükh al-Tiläwah dun al-Hukm is the

following.

If the son of Adam were to ask for a wadi of wealth and

be given it,

he would ask for a second one, and if

a second and be given it, would fill

he would ask for a third,

and nothing

the mawsof the son of Adam except the dust.

accepts the repentance of the one who repents. religion

he were to ask for

in the sight

of Allah

is the straight

And Allah

Verily

the faithful

path (al-Hanifiyyah),

which is not polytheism,

not Judaism, and not Christianity. 3 he who does good deeds will not be rejected. al-Suhayli

(581/.4185) states that this allegedQuränic

case be khabar not hukm (i. e. narrative etc. ) and therefore

prohibitions, abrogation.

And

verse would in any

as opposed to commands,

not subject

to the rules of

4

1. Dhawqal-Haläwah, pp. 17-18. 2. ibid., p. 18. 3. al-Hakim, Ubayy b. Kacb vol. II, p. 224, Itgän, vol. III, p. 73. is reported to have said that the Prophet read sürah XCVIII to him and in it was this addition.

4. al-Rawd al-Unuf,

vol. II,

p. 176.

85

The authentic

riwäyah of this

hadith mentions only that the

Prophet read sürah XCVIII to Ubayywithout In another version not know if

this

Ubayy himself

mentioning

the addition.

'

Ibn CAbbas is reported (addition)

to have said that he did 2 However was from the Qur'an or not.

is reported to have said also that they used to think

it was from the Qur'an until 3 revealed.

that

Surat al-Takäthur

(S. XCIV) was

to Ubayy was a1-A1üsi considers that the addition attributed 4 However, Hammüdah in not authentic. maintains that, stylistically his view, it

is a haditn because the words yahudiyyah, nasräninyyah

and hanifiyyah similar

are not found in the Qur'an, while the wording is 5 to the utterances of hadith.

Fifth,

Abu Musa is reported

to have said that they used to read 6 a sürah, which they thought was similar to one of al-Musabbihät, which they forgot,

but that they remembered from it:

do not say that which ye do not; and you will

1. Bukhäri,

it will

be questioned about it

"0 ye who believe,

be certified

on your necks 7 on the day of judgement".

vol. VI, pp. 256-257.

2. Fath al-Bari, vol. XI, p. 213. 3. ibid., Miskkät al-Masäbih, vol. 11,. p. 671. 4. Ruh al-Macani, vol. XXX, p-208-

5. al-Qirä'ät wa-al-Lahajät, p. 80. 6. al-Musabbihät are those süras which begin with tasbih (i. e. S. LXI and S. LXII. 7. Itgän,

vol. III,

p. 74, Burhän, vol. II,

86

p. 37.

(glorifying)

cUmar is reported

Sixth,

"Do not reject

recite disbelief

against ' "yes! ".

replied

to have said

fathers,

your

for

Then he said

you".

cUmar is also reported Seventh, CAwf if b.

he did not find

been fighting

at first"

this

"was it

to have asked

in what was revealed,

He

so".

cAbd

"Fight

al-Rahmän as you have

for it was not found now.

Maslamah b. Khälid al-Ansäri

Eighth,

be (accounted)

will

to Zayd,

that it was from the part eliminated

replied

they used to

that

Abd al-Rahmän 2 from the Qur'än.

is reported

to have said

that there were two verses from the Qur'än which were not recorded, which were "Those who believed path of Allah, successful

with

their

and suffered

wealth

and persons,

exile

and fought

and those who gave them asylum and aided

them against

the people with

whom Allah

for

rejoice,

is angry.

in the

you are

and defended No person knows

what delights their

of the eyes are kept hidden for them - as a reward for 3 (good) deeds". It is obvious that these two verses are

borrowed with joined

little

from S. VIII,, change

74 and S. XXXII,

17 and

together,

Ninth,

cÄ'ishah

is reported

and His Angels send blessings

to have recited

S. XXXIII,

56 "God

on the Prophet... " with the addition

1. Itgan,

vol. III, p. 74. The riwäyah is not authentic because there is a break in the transmission, see Dhawqal-Haläwah, p. 13, 2. Itgän, vol. III, p. 74. 3. ibid.

87

"And those who pray in the first

line".

reported to have been a hadith

which indicates

of

CÄ'ishah isno

that the report

more than sunnah.

it

Finally,

is

This addition

is said that the süras which are sometimes combined

into one sürah known as al-Qunüt and sometimes known separately c2

sürat al-Khal However,

and sürat al-Hafad,

Ibn al-Bägilläni

f"lansukh al-Tiläwah.

were eliminated to this

objects

because the reports

impossible

the revelation

by isolated

to judge

reports,

theory

are isolated,

of the Qur'an

which are not sufficient

contemporary researcher concludes that all

from the Qur'an. of

He quotes a group of scholars who object

kind of abrogation,

has studied

these reports

in general to the Mansükh al-Tiläwah

and it

and its

evidence.

is

3

A and

although he agrees

wa-al-Hukm,since the elimination

took place during the period of revelation 4 Prophet.

and the lifetime

1. It än, vol. III, p. 73. The hadith is not authentic as its includes two unknown räwis, Dhawqal-HalSwah, p. 14. 2. Itgän,

to this

abrogation

the theory of al-Naskh,

are fabricated,

as

of the

Isnäd

al-GhämärT states that what is called CUmar. 19. by Dhawq al-Haläwah, p. al-Hafad was composed sürat 3. Nukat-a1-Intisär, pp. 103-104 and Itgän, vol. III, p. 75. 4. Mustafa Zayd, 'al-Naskh Fl-al=Qur'an a1-Kar. Tm,!.oi.:. I, p. 282=3. Supporting vol. Ill,

p. 75.

his view, he quotes al-Tabari, Tafsir, by any means that it is not impossible forget some (verses) revealed to him. book Min Qadäyä al-Qur'an, pp. 235-236,

vol. Il, p. 480, who states that Allah should make his Prophet cAbd in his al-Karim al-Khatib makes the suggestion' that in to other the final revealed version some verses were transferred but does not quote any references süras rather than being eliminated, to support his view.

88

However it for objecting without

must be pointed out that there are many reasons to both kinds of Mansükh a1-Tiläwah either

with or

the Hukm:

1.

All

examples given are either

not authentic, or or are isolated reports,

contradict each other, in many different versions. 2.

They are not similar to the style of the Qur'an as for instance can be seen from a comparison between the end of (S. II) and (S. III) and the Ducä' al-Qunüt.

3.

It is an agreed rule among all usülis that the Qur'an is substantiated only by successive reports, and these examples are not successive, and therefore are anomalous reports.

Although there is--general

agreement among both the Shicites

and the Ahl al-Sunnah about the existence some ShiCite

scholars

of Mansükh al-Tiläwah,

claim that the sunn scholars'

2

acceptance of

the theory of MansUkh al-Tiläwah prove that the Qur'an has been 3 Western scholars have adopted various opinions on the corrupted. subject.

Nöldeke accepts the traditional

al-Tiläwah,

45 while

1. Itgän,

Burton

accounts of Mansukh

the entire

rejects

concept

as a fabrication.

vol. III, p. 77, Mabähith

2. al-Tüsi, 3. al-Khü'i,

p. 75, Burhän, vol. Il, p. 36, al-Qira at wa-al-Lahajät, CUlum fi al-Qur'an, p. 266, Dhawq al-Haläwah, pp. 19-20. a1-Tibyän fi Tafsi'r al-Quran, vol. I, p. 13.

al-Bayän Introduction

fi

vol. I, pp. 22-25. 4. Nöldeke, 5. Burton,

Geschichte The Collection

Tafsir

al-Qur'an, al-Qummi, p. 201, Tafsir Tayyib al-Müsawi al-Jazä'iri, of the Editor, Des Qoräns,

vol. I,

of the Qur'än,

89

pp. 234-261. p. 238.

Wansbrough on the other hand in line

with his general approach back in time of the

regards the whole problem as a projection disputes of a later

period)

The ShiCite opinions

on the. alteration

There are many riwäyas in Shicite Qur'an has been altered

of the Qur'än

sources which claim that the

by the omission of certain

they claim has been done intentionally, 2 position of the Ahl al-Bayt. Here are some examples:

which

since they concerned the

Abu cAbd Allah

that the Qur'an as revealed by Gabriel 3 seventeen thousand verses.

parts,

is reported

to have said

to Muhamad consisted

of

He is also reported to have said that sürah XCVIII includes the names of seventy men of Quraysh and the names of their fathers, CAbd Abu Allah again is reported to have directed one of his followers

to read the Qur'an as it

is now, saying that when the

; 'im came he should read the original-Qur'an Surat al-Ahzäb (S. XXXIII) to Surat

al-Anum

had been omitted.

(S. VI), sC

in its

complete form.

and that

of the Ahl al-Bayt

the virtues

Moreover Abu Abd Allah

should be corrected

5

is said to have been equal in length

is reported

to have said

Ummatunhiya arbä min ummahhas been corrupted, that the Armrah it

4

and that

to be read as A'immatun hiva azkä min &'immatikum. .

1. Wansbrough, Quranic

Studies,

2. al-Usül min a1-Käfi, cAbd*al-Husayn b.

vol. II, al-Mu zaffar,

3. a1-Us5l mi.n al-Käfi, 4. ibid.

vol, II,

p. 197. pp. 631-634, vol. II,

p. 634.

5. ibid.,

p. 633. 6. Rüha1-Macäni, vol. I, 7. ibid.

p. 24.

90

Us-U1 al-Käfi, Part

edited V, pp. 178-204.

by

7

Certain Shicite verses

has been deliberately

(S. XLIII,

4) verse

also claim that the meaning of certain

scholars

distorted,

"And verily,

It

Our Presence, high (in dignity),

%an example of which is the

is in the Mother of the Books,

full

of wisdom".,

In

The word aliyy

as appears in the context, is taken by l CAll b. Abi Tälib. Furthermore, al-Qummi states to

which means high (in dignity) them to refer

of the Qur'än by putting

that there has been alteration the place of another and that accordance with the revelation.

it

contains

2

one harf in

that which is not in '-

Thus it

is said that the mushaf

of Fätimah was three times the size of the existing mushaf, and that 3 Furthermore it did not contain a single harf of the latter. 4 it is said that no one has the whole Qur'än except the A'immah. In addition

is claimed that there are two süras missing from the

it

mushaf concerning the rank of the Ahl al--Bayt called Surat al-Waläyah 5 brought They Quranic Surat consist of some verses and al-Nürayn, süras with some little

from different the Shicites

themselves it

and alteration.

is said that these reports

T. Tafsir

al-Qummi, vol. I, pp. 28-29.

2. ibid.,

p. 5.

The editor,

addition

al-Müsawi

al-Jazä'iri

Among

were fabricated

agrees with the cAliyy omission of FT

as an example the alleged Proclaim The (message) which hath been sent after Translation, to thee from thy Lord" (S. V, 70), Yüsuf All's p. 264.

author,

and gives "0 Apostle!

3. Usül al-Käfi,

vol. II,

Part

V, pp. 199-204.

4. ibid.,

pp. 178-181. 5. ' iiöldeke, Geschichte des- Qorans; vol-. LL, pp. 102-103. ý. . cAshriyya, Introduction Mukhtasar al-Tuhfa al-Ithnay of Muhibb al-Din al-Khatib, p. 31.

91

and

is given

source

no original Stylistically,

there 2

of authenticity.

them in Shicite

are many errors Moreover CAll

reference

CUthmän

came after

years

several

months.

They. would have been able

or to put everything

in its

Furthermore

alteration.

proper

order

there

cA1T is reported

lack for

and ruled

for

who ruled

to correct

if

works.

of their

which are proof

and was succeeded by his son al-Hasan

several

cUthmän

for

l

any errors

had been any

to have agreed with

him in the matter of compilation and defended 3 Among the Shicites the rebels. also the majority

and supported

him against

deny and reject

entirely

the non-authenticity stylistic the title,

differences

the theory of alteration

of the reports

is known historically

errors,

and the fact

referring

though they indicate

in the seventh which are said to

that there is alteration as referring

added to the text as Tafsir

1. Tafsi'r Al'äal-Rahmän,

The author's

that

cAli to the Prophet and

There are some reports

mushaf, but they are interpreted interpretation

5

to have been invented later

century of the hijrah6 be authentic,

and their

and linguistic

given as al-Nürayn,

on the grounds of 4 fabrication, the

in the

to additional

only and not by any means

introduction,

pp. 16-17.

2. ibid. 3. al-Kämil,

vol. III,

p. 112.

4. al-Tusi, fi Tafsir al-Tibyän al-Qur'an, vol. I, p. 3, Tafsir 'Ala' al-Rahman, pp. 17-18, al-Tabarsi, Majmac al-Bayan fi Tafsir al-Qur'an, vol. I, p. 15 and Nukat al-Intisär, p. 365.

5. Tafsir Ä1ä' al-Rahman, pp. 16-17, Daräz, Madkhal, p. 40. 6. Daräz, Madkhal, p. 40.

92

a part

of the Qur'än.

l

Indeed the masähif

Muslims are the same.

among all

today

which exist

The masähif

printed

in Egypt

were accepted and copied in Iran and other places, without alterations,

or omissions.

additions

They agree in the recitation may differ

concerning

Before

briefly cast

though

and orthography,

they

the meanings and Tafsir.

concluding

this

it

chapter

may be appropriate

to mention

two supposed episodes which have sometimes been used to

doubt upon the trustworthiness The first

of these

has been discussed reported

any

as having

is

of the text

the story

by many writers. recited

of the Qur'an.

of the gharäniq. 2

In essence,

in Makkah (S. LIII),

made the sajdah of Tiläwah and in this

This

problem

the Prophet

is

and when he came to its

end he

by those who 3 were present at the time, among whomwere some non-Muslims.

1. Tafsir

he was followed

Al'äal-Rahmän,

pp. 18-19. 2. See for example al-Räzi, Mafätih al-Ghayb, vol. XXIII, pp. 49-56, clyad, a1-Shifä', vol. II, pp. 282-305, Ibn Kathir, Tafsir, vol. III, pp. 229-81, pp. 36-57, Sayyid Qutb, Fi Zill alcAbd Qur'än, vol. IV, al-Karim al-Khatib, al-Tafsir alQur'äni, Nasb al--Majäniq Li-Nasf vol. III, pp. 1061-85, al-Albani, Qissat al-Gharaniq, and A. M. Ahsan., The 'satanic' verses and the Hamdard Islamicus, vol. V, Number I, Spring 1982, orientalism" al-Qasimi,

Tafsir,

vol. XII, pp. 2431-36,

pp. 27-36. pp. 88-89,

See also Bell and Watt, Intröduction to the Qur'an, Watt, Muhammadat Mecca, pp. 101-109, Lichtenstaedter, "A note on the Gharäniq and related Qur'änic problems" Israel Oriental Studies, 5 (1975), pp. 54-61 and Burton, "Those are the high-flying

cranes"

JSSXV (1970),

pp. 246-265.

3. ,BukhSrT, vol. VI, p. 363, and Tirmidhi, 93

vol. III,

p. 58.

A certain

number of the earlier

Abyssinia

are reported

having

the people of Makkah had embraced Islam after l So far the the Prophet in his Sujüd al-Tiläwah.

to have subsequently

to

to Makkah

returned

heard that

following

in which it

of al-gharäniq (S. LIII,

recited "Tilka

19-20)

al-gharäniq

and that

immediately.

wa-inna

Gabriel

in the process

versions

to be it

to abrogate as an

of revelation. being

and not being

found no in

attributed alone'ýto

the

asserts

that the story

is invented by

Is1am4

The presence of this

story

in many books of Tafslr

from the presence there of what is introduced

Ibn Hishäm, vol. III,

3. Ibn Kathir,

Tafsir,

vol. Ill, al -ähayb, Vol . XXIII,

is no under the name

pp. 330-333.

2. Tabari, Tafsir, vol. XVII, pp. 186-190, third (unedited version). 4. Hafatih

is

to any one of the. companions,

and hence al-Räzi

enemies of

1. Sirat

2

yet

Prophet,

different

the

the words

la-Turtajä".

quote the story

however is no more than a fiction,

than the time of the followers,

any of its 3

of the Qur'an

a revelation

Mufassirün

report

when the Prophet

shafäcatahunna

came with

example of Satan interfering

earlier

that

Ghara-niq whose intercession

Moreover certain

The story

is said

he added in the text

al-culä

"These are the exalted hoped for",

annex to this

but some narrators

are accepted,

reports story

Muslims who had emigrated

ed. 1388-1968

pp. 229-231 and al-Shifä', p. 51.

94

vol. II,

p. 289.

cIyäd objects a1-Qädi

of Isrä'iliyyat.

being

the first

two grounds,

it

that

and is not attributed

contradictory

Secondly the context. contradicts for

it

is impossible

saying "verily

in style

is groundless,

to anyone among the companions. the infallibility

of the Prophet

and seem alien

converted Muslims reverted

origins

that any of them

from Islam as a result

happened on the occasion of the Isrä'.

by looking

the Prophet

the Prophet that

on them with

had refused

of the story

interpretation their

attributed al-Räzi

if

of this

story as

Quraysh and

he pleased their

idols

they would embrace Islam and

proposal

which indicates

the falsehood

I

the best

would have been the angels since

could be hoped for,

of the story

by the Qur'an, sunnah and reason. verses of the Qur'an: 1. al-Shifä', vol. II, pp. 289-297. 2. ibid., p. 302.

95

but when the polytheists idols

the word gharäniq to their in his refutation

among the newly-

In addition

the story were authentic

for al-gharäniq

intercession

favour

their

of the gharäniq.

According to him if

or for Satan

to the Qur'an, and that there is no report

used the story against the Qur'an and. that no-one

only

as

He continues that these words differ

from the enemies of Islam of different

Thagif had offered

gods,

because the Prophet is reported

on him.

on

obscure,

my eyes sleep but my heart does not",

to have any effect

it

and refutes

that he would wish to praise false

or otherwise,

intentionally

to it

points

Firstly

it was abrogated. out that

it

2

is rejected

he quotes the following

a. "And if

were to invent

the apostle

Our name, We should

Any sayings in seize him by his

certainly

him

hand. Nor could any of you withhold right (S. LXIX, 44-46) (From Our wrath). "

b. is not for me Of my own accord, To change it: I follow Naught but what is revealed Unto me: if I were to disobey my Lord, I should myself fear the Penalty of a Great Day to come." (S. X, 15)

"... It

C.

"Nor does he says (aught) Of (his own) Desire. (S. LIII, " him. down It is no less than Inscription to sent

3-4)

d. purpose was to tempt thee away From that in Our which We Had revealed unto thee to substitute (In the case), behold! name something quite different:

"And their

And have made thee (their friend)! They would certainly had We not Given you thee strength thou wouldst nearly " (S. XVII, 73-74) Have inclined to them a little. e. "... Thus (is it

revealed), that We May strengthen thy and We have Rehearsed it to thee in

heart thereby,

slow well-arranged

stages gradually.

(S. XXV, 32)

"

f. "By degrees

so thou shalt Secondly was fabricated reports

he reports

to al-Bukhäri

not forget.

(The Message),

thee to declare (S. LXXXVII,

"

6)

Ibn Khuzaymah (311/923)

by Zanädigah

al-Bayhaqi

transmission

We teach

shall

as having

and composed a book of this

as having

stated

and the narrators

of it

who does not mention

1. Mafätih al-Ghayb, vol. XXIII,

"this

subject,

is groundless

are rejected". l the story.

p. 51. 96

story

said

He also

that and

in its refers

it

Thirdly

argues that to praise idols

al-Räzi

to the Prophet and that he was not able to pray in

be attributed

the Kasbah until-after

the polytheists

for him was too great.

had left

than allowing

impossible revelation.

hatred

since their

in the beginning

him to do so and then correcting

the possibility

allowing

it,

He adds that we would have thought that God

would have prevented Satan from causin g mischief rather

is kufr which cannot

of confusion.

it,

thus

He concludes that it

that the Prophet could add or omit anything I

is

to the

Furthermore what is meant by the word "Yansakhu" in S. XXII, 53 linguistic

is its

al-Näsikh

meaning (i. e. Izälah) rather than the term used in 2 Furthermore the word Tamannä in this wa-al-Mansukh.

context means only hope3 although it may have in Arabic another 4 In fact Ibn Hishäm mentions nothing meaning, i. e. to recite. 5 more than the fact that the Muhäjirun came back to Makkah. Ibn Kathir it

objects

to the story of the gharäniq and confirms that

is not accepted, and although it

weak versions

it

in many different

is rejected

matter how often it

1. Mafätih

has been narrated

because the weak is. not acceptable no 6 is reported.

vol. XXIII, p. 51. 2. ibid., pp. 52 and 56. 3. al-Räzi, Mafätih al-Ghayb, vol. XXIII, vol. XII, pp. 46-47. al-Ghayb,

p. 51, Tafsir

al-Qäsimi,

4. ibid. 5. Sirat

Ibn Hishäm, vol. Ill, pp. 330-333. However Muhammadb. Ishäq is reported as having narrated this episode with the addition of al-Gharäniq, see TabarT, Tafsir, vol. XVII, p. 187 (unedited version).

6. Ibn Kathir,

Tafsir,

vol. III,

pp. 229-231.

97

CAbduh Muhammad points (pl.

gharäniq)

word

hug rnüq or

is not found in any sound report

as having

idols.

harn g been used

the meanings of the word

he studies

In addition

to conclude that none of them seems to be relevant

lexicographically to the idols.

this

poems or speeches as a name for

Arabs in their

by the pre-Islamic their

out that

I it

As regards the second episode,

is maintained that certain in

deceive him to Prophet the and make alterations used scribes of the text of the Qur'an, changing the ending of the verses, and that Prophet saw little

point

in objecting

to this

and that he

makes no difference whether it CAlim or Alimun samic. 2 The story is attributed samicun

accepted them on the grounds that it is written

cAbd Allah to reverted write

b. Abi al-Sarh. who is reported

S. XXIII,

there is no mention of this

1. Tafsir

The first

al-Qäsimi,

vol. VII,

is groundless since

sources..

mentioning this

p. 56.

clyäd

vol. Il, p. 306; al-Qadi 2. al-Shifä', is no more than a narration attributed report is most likely to be rejected. 3. Qurtubi,

On the conquest of Makkah report

reliable

had been

For example

in the books of Maghäzi and Sirah of

reference

vol. XII,

3

However this

is not mentioned in the earlier

down he commented

and said that it

whereupon he reverted

he was ordered to be killed.

it

The Prophet then said "so

revealed to him as much as to the Prophet.

Ibn Hishäm.

is said that when the

12-14 and asked him to write

ähsanu a1-khäligin".

has been revealed"

it

In another version

what-he wanted.

"Fatabäraka allahu

it

to have

from Islam and gone back to Makkah and claimed that he used to

Prophet recited

it

as a result

p. 40. 98

is on the authority

comments that the report to a non-believer whose

of

(146/763)

Ibn al=Kaibi

and

which may indicate

CAbd Allah to

is attributed

however is groundless and it to believe

memorised by the Prophet

that

himself

of the Prophet having

the Qur'an

own personal

al-Barä'

b.

_

which used to be companions,

codices,

or undergone any change either

or by his consent.

corrected

and

is no more than fiction.

and many too of his

of whom used to have their

have been altered

b. Abi Khatal3 and

and that his grave cast him up many times.

to Christianity,

seems difficult

certain

Ibn Abi al-Sarh

who is also said to have made alterations

to an ex-Christian

For it

hand they are Shicite

that they forged the story against

The same thing

The story

and on the other

However both

c2 to Uthmän.

who was related

reverted

(207/822).

al-Wagidi

men are accused of being liars

1

The Prophet

should the will

against

is reported

Azib when he changed a single

he read from his memory what he had been taught

as . lord when

to say when going

that he would have permitted 5 Furthermore the ending any change in the text of the Qur'än to sleep and thus. it

verses (al-Fawäsil) style

play an important

role

in the beauty of the

of the Qur'an. In no single

while

is impossible

case do the scribes

they have been reported

al-tabüt,

to write

it

differ

as having

with final

tä'

in writing

differed

any Fäsilah

in writing

the word

or hä'.

1. a1-Wägidi, Maghäzi, vol. II, p. 855. 2. al-ACzami, Kuttab al-Nabiyy, p. 89. 3. Ibn Sayyid a1-Näs, 4.

Ibn Abi Däwüd,

5. Bukhäri,

cUyün

Kitäb

vol. VIII,

al-Athar,

al-Masähif,

pp. 216-17. 99

vol. II, p. 3.

pp. 175-176 and 315-316.

4

In fact

that he was a Muslim and one of the scribes of the

Abi al-Sarh revelation Makkah. that

the reliable

CAbd Allah b. sources mention about

As a result

Ibn Abi al-Sarh

from Madinah to his people in

and fled

and-hereverted

when the Prophet conquered Makkah he ordered CUthmän interceded but

should be killed,

the Prophet to accept his repentance and this if

he claimed after

in the Qur'än,

this

leaving

Ban--uHanifah,

Even

was accepted.

Islam that he used to make alterations

allegation

in the case of al-Rahhäl

with

not be accepted

should

any more than

cUnfuwah, b. who was sent on a mission

the people of Musaylimah,

but joined

Musaylimah

to and told

the people that he came with a message that the Prophet agreed to by some people)

share with Musaylimah and was followed

Thus we

cannot accept these allegations. It seems also very difficult

to believe

deceived three times respectively is not stung twice

In conclusion

from a single

given that he said "the believer hole".

the revelation

2

we can say that the Qur'an was committed

hearts of the companions and was safely during the life

that the Prophet was

(tothe

guarded in the records kept

of the Prophet who used to have special

scribes

for

of the Qur'an.

Abu Bakr compiled these records in a complete mushaf and put them in their supported custody

1. Tärikh

in found writing as and chapter of verses orders

by the memories of Huffäz cUmar who left and passed to

al-Tabari,

vol. III,

2. Sunan Ibn Mäjah, vol. II,

and this it

mushaf was kept in his

in the custody

p. 289.

p. 1318 hadith no. 3982-83. 100

and

of his

daughter because he died before the installation differences

arose between the Qurrä'

of

cUthmän took

cUthmän.

a decision

When with

mast from the to the r»copy make copies companions consent of them to the Amsär with a Qäri'

Abu Bakr and distributed

The Qur'än was received

the people accordingly. tawätur record

generation

of the Qur'an

Obscured, matter

weak or fabricated.

Mansükh al-Tiläwah groundless,

cannot

reports

its

for

Although

text.

verses during the lifetime

the trustworthiness

addition

alteration,

which needs tawatur

concerning

101

or omission.

be accepted

in the

every piece

of

the abrogation

of

claimed examples of.

Hukm studied are shown to be

as are also the two episodes of the

scribes who are said to have altered

and transmitted

of the Prophet does not affect

of the Qur'an, all with or without

to teach with

Hence our mushaf is a complete

generation.

without

of the Qur'an

information

certain

after

of

the fawäsil

had räniq and the of the Qur'än.

3 CHAPTER

CUTHMÄNIC MASAHIF THE DEVELOPMENT OF

CHAPTER3

cUTHMÄNIC THE DEVELOPMENT MASAHIF OF

The masähif and their Did the masähif discussed

to the ahruf

relation

compiled

in the first

CUthmän by include

the seven ahruf

Views on this

chapter?

differ

to

according

the various views on the nature of the seven ahruf. Ibn al-Jazari the masähif

attributes

contain

to a group of scholars They argue that

the seven ahruf.

cannot abandon anything

and that

from the compilation

Ibn Hazm supports

stating

that

of the ahruf T of Abu Bakr.

CUthmän did not change anything

could not rescind the permission to recite given to the Muslims to facilitate aim of

cUthmän

to correct

was to unify

the mistakes

is reported

a reference

certain

unauthentic

103

view, and

the Qur'an in seven ahruf He adds that the them with

masähif

and their

for

all this

personal codices, 2 Muslims. Ibn alview,

from reciting

ways and interpolating

1. al-Nashr, vol. 1, p. 31. 2. al-Fisal fl al-Milal wa-al-Nihal,

were copied

this

in the Qur'an

reading.

to have supported

cUthmän had done was to stop people

the ummah

the masähif

Muslims and to provide

of some qurrä'

and to make his masähif Bägilläni

its

the view that

vol. II,

stating

the Qur'an

explanatory

p. 77.

that in

material.

what

cUthmän

He adds that neither

nor any other Muslim leader could been made easy for

for the Ummahwhat had previously

make difficult

Moreover, he says that the people did not differ

them.

ahruf but only about isolated

famous and authentic Another masähif

group of scholars one harf,

in only

al-Tabari

argues

for

stating

the Qur'an

(rukhsa),

and that

the rest it

that

when

them in one harf.

3

2

was not an obligation but only

in seven ahruf, CUthmän

the

compiled

of the ahruf.

al-Tahawi

a

the disputes

witnessed

irqä'ah he decided-with

among the Muslims over the Ummahto unify

CUthmän

that

state

abandoning

this,

on Muslims to recite permission

about l readings.

of the

the consent

supports

this

view and

states that the permission for seven ahruf was due to necessity, it

for Muslims to change their

was found difficult

He adds when their

illiteracy.

mind their

dialect

habits

as

bearing in

became close to

increased they 4 in only one harf.

that of the Prophet and when the people who could write cUthmän by to read theQur'än were commanded al-Qurtubi

cAbd al-Barr, a1-Tahäwi, Ibn

and most of the

5

Finally majority

this

attributes

Wahb, al-Tabari, scholars.

cAbd cUyaynah, Allah b. view to Sufyän b.

it

is said,

of scholars,

1. al-Murshid regards it

this

view being attributed

to the vast

that the masähif contain as much as possible

of

al-Wajiz, p. 142 and al-Jacburi adopts this view and the authentic one. See his Kanz al-Macani, f4.

2. TabarT,

Tafsir

3. Tabari,

Tafsir

vol. I, vol. I,

4. Mushkil

al-Äthär,

vol. IV,

5. Qurtubi,

vol.!,

pp. 63-64, pp. 58-59.

Mushkil

pp. 190-191.

pp. 42-43.

104

al-Athär,

vol. IV,

pp. 190-191.

the ahruf as can be accommodatedwithin

the orthography of the I Consequently the revealed version.

Qur'an, according to the final masähif

include

stating

that

number of ahruf, certainly more than one 2 harf but not all seven ahruf. Ibn al-Jazari opts for this view, 3 Al-CAsgaläni using the argument of al-TabarT. supports this view an undefined

the masähif

He gives

ahruf. 'min'

in (S. IX,

omitted

an example from the masähif,

as having

one, attributing Indeed this

it

number of the seven in which the word

in the mushaf of Makkah while it is 4 Abu Shämah quotes of the other cities.

100),

exists

in the masähif

al-Mahdawi

an unspecified

contain

this

supported

view,

and considers

to the eminent scholars.

last

view seems to be the most likely

of more than one harf exist 6 been pointed out by a1-'Asgaläni.

and acceptable

in the masähif, as has

Those who agree that the masähif include only one

abrogation this it

number of ahruf differ whether this

view being attributed

was later

that it

1. al-Nashr, 2. al-Nashr,

to the vast majority

at the time of the compilation

of

cUthman

vol. I., pp. 141-142.

3. ibid. 4. Fath al-Bari, vol. IX, p. 30. 5. al-Murshid al-WajTz, pp. 140-142. 6. Fath a1-Bari, vol. IX, p. 30.

105

of the Prophet,

of scholars or whether

on Muslims to-preserve

vol. 1, p. 31, Itgän, vol. I, pp. 31-32.

harf or certain

among themselves as regards their

took place during the lifetime

was not an obligation

the sounder

5

since indications

unspecified

it

all

on the grounds seven ahruf,

but rather

a rukhsah (permission)

and that when

of all

were written

or some unspecified

seven ahruf

does not necessarily

amount of them in the girt

witnessed

he removed this

the dispute among the Muslims concerning girt 1 permission. However the existence

cUthmän

mean that

they

Makki b. Abi Tä1ib al-Qaysi

down in the masähif.

states

in one harf to minimise the difference 2 (in readings) among Muslims". This is supported by a1-Baghawi who 3 states that this was according to the final revealed version.

that "the Qur'an was written

Orthography

of the masahif

vowels nor diacritic

The masähif contained neither orthography resembling in this, Somescholars diacritics portion

so that either

was derived.

lack of vocalisation

and

seven ahruf or some

all

of them could be accommodated.

Among the scholars who opted for this c Ibn al-Arabi,

make it

from which it

the scripts

have maintained that this

was intentional,

the Arabic

points

5

Ibn Taymiyya

67

view are al-Däni, This

and Ibn al-JazarT.

known to the Arabs when they wrote the masähif. authorities

maintain

that the Arabic letters

pp. ll-12

and al-Mutii,

al-Kalimät

had always possessed

al-Hisän,

2. al-Ibanah, p. 33 and Munjid, p. 56. 3. Sharh al-Sunnah, vol. IV, p. 525.

4. al-Muhkam fi' Nagt a1-Masähif,

p. 3.

5. a1-cAwäsim min a1-Qawäsim, vol. II, 6. FatäwN, vo1. XII 100-102 pß,. !i .

7. al-Nashr,

vol. I, p. 32.

106

p. 481.

were

Indeed many

1. Sharh al-Sunnah, vol. IV, pp. 525-526, Sharh al-Zurgani, C

view would

and diacritics

necessary to assume that vocalisation

4

vol. Il,

pp. 113-114.

or at least

those features

A. H.

In support of this,

documents which date to the early

we might adduce certain century

icjam (dotting).

l

The first

one dates

from the reign

first

CUmar in (22/643) of

and in it

i. e. kha', dhäl, there appear some letters with dotting, 2 The other is that of al-Tä'if z5y, shin and nün, which dates

from the reign of Mucäwiyah in (58/677), 3 require to be dotted are dotted.

in it

most letters

The masähif remained free from any change until necessary to develop their

orthography

it

which

was felt

by means of the introduction

to help the readers of the Qur'an to read it

of vocalisation

in the icrib

which had been brought 4 about by non-Arabs who had embraced Islam. perfectly

and avoid errors

i ng .

Du

ü he .

a. n,

; rei:

Governor of Basrah, is reported to introduce

final

to introduce

vocalisation

masähif.

of

Mucawiyah,

to have appointed Abu al-Aswad al-Du'ali He was accordingly

vocalisation.

(Naqt al-Icra-b)

into

the first

scholar

the orthography of the

5

1. Subh al-Acshä, Kashf al-Zunün, mentions

vol. III,

p. 151, Miftäh

vol. I,

p. 712, al-Däni

the Pre-Islamic

vocalisation

al-Sacädah,

and al-Jabburi, Islamic

vol. II,

p. 89,

in his book al-Muhkam,

Aslam b. Khudrah as a pioneer

p. 35

of

and diacritics.

2. Grohmann, From the World of Arabic papyri, Cairo 113-114. al-Munaj-i: id, Tärikh al-Khatt al-cArabi,

3. Early

Ziyäd,

Asl al-Khatt Inscriptions

al-'-Arabi Near Taif

1952, pp. 82 and pp. 37-39,116,126

awwuruhü, wä in the Hijaz,

_ al-CArabi,

Tärikh al-Khatt pp. 236-242 and al-Munjjid, 4. al-Muhkam fi Nagt al-Masahif, pp. 3-4 and 18-19. 5. al-Muhkam fi Nagt al-Masähif, pp. 3-4, al-Aghäni,

p. 107. JNES, VII

(1948

pp. 101-103.

vol. X. 'II, p. 298, Itgan, vol. IV, p. 160, al-Awä'il, vol. 11, pp. 129-130 and al-Anbäri, Nuzhat al-Alibbä', He adds that the authentic view is pp. 8-li. cAl Abu by b. Abi Tälib. that al-Aswad was appointed

107

Some other was the first

state

riwäyas

to introduce

final

l

that most of scholars agree that 2 vocalisation, although Naqt al-Icrab

Abu al-Aswad introduced of Abu al-Aswad

that

Nagt.

However, al-Qalgashandi

CÄsim Yahyä b. Yacmur or Nasr b.

states

consisted 3 and tanwin.

vowels (iCräb)

The next step in the development

introduction

of diacritic

during the reign of commanded al-Hajjäj

(d.

said

first

al-Malik

the letters.

to have been appointed to introduce

step,

masähif.

4

to carry

Naqt al-Icjäm

Naqt al-Icräb, Vocalisation

Iraq

As a result out the task. for

was the

This took place

and diacritics

to appoint

certain

cAsim is Nasr b. He then was

the same reason as for

which was to facilitate

dots which were distinguished

.

of

b. Marwän who is said to have

95 A. H. ) Governor of

to distinguish

the first

of the masähif

(Naqt al-Icjam)

points

cAbd

scholars

merely of the indication

al-Du'ali

the reading

the of the

were the same, consisting

by colour,

red 'for

Naqt al-Icräb

of and

c5 black for Naqt al-Ijam.

1. al-Muhkam, pp. 5-6, al-Däni states that Yahyä and Nasr were probably Naqt to the people, and they had been the first who introduced Naqt. Qurtubi, taught by Abu al-Aswad who started vol. I, p. 63. (Itgän, He adds the name of al-Hasan to that of Yahyä. vol. IV, it to all of them Abu al-Aswad, Yahya, p. 160) Suyuti attributes to the attribution and al-Hasan adding Nasr, but considering

Abu al-Aswad the most accepted. 2. al-Muhkam, p. 6. 3. Subh al-Acsha, vol. III,

p. 156.

4. al-Muhkam, pp. 18-19. 5. ibid.,

pp. 19-20 and 22-23. 108

Miftah al-Sa adah, vol. II,

p. 24.

Among the scholars

of any change or development

disapproved masähif,

1

there were many who disliked

and because for

them it

in the orthography

original

naqt the idea was so disliked

of the in

to read the masähif

was easier

form since the actual recitation 2 Indeed for a long time after on the riwäyah. their

idea as they

this

of the Qur'an

depends

the introduction

of

by the scholars

and men of letters 3 they used to consider the use of naqt in letters as an insult. step in the development of the orthography

The third

masähif was that of al-Khalil

for the Icräb.

immediately to the masähif, for the scribes

to it

of Abi al-Aswad al-Du'ali',

and regarded as the way of the salaf. The harakät

and replaced

symbols of al-Khalil

the Naqt a1-Icräb.

5

as the vast majority They argued that

of the scholars

the masähif

from the companions,

should

what they called

new system in place of since they were used

4

b. Ahmad eventually In addition

the signs new system of orthography 6 Ishmäm. The consonantal spelling

It was not applied

disliked

to use this

and were unwilling

the Nagt al-Icräb

of the

b. Ahmad (d. 170)786) who introduced

a new system of symbols (harakät)

Naqt al-Shicr

of the Qur'an were firmly

dominated

he introduced

of Hamz, Tashdid,

into

and the orthography

remained unaltered against

any change.

7 is argued to be tawg f.

pp. 10-11 where he mentions the names of some eminent cUmar, like Ibn Mascud, Ibn Qatädah, Ibn Sirin, scholars

Malik

b. Anas and Ahmad b. Hanbal. 2. Ibn Taymiyyah, Fatawa, vo1: XI. I, pp. 100-1'01. 3. al-Süli, Adab al-Kuttäb, p. 61. 4. al-Muhkam, pp. 22 and 43. 5. Itgän, vo1. IV, p. 162.

6. al-Muhkam, p. 6. p. 17 and Igäz al-Acläm,

Passim.

109

his

Rawmand

remain as they have come to us

1. ibid.,

7. ibid.,

that

CUbayd, Abü Malik b. Anas, Ahmad b. Hanbal, and al-Bayhagi to have objected

reported

masähif.

'

to any change in the orthography

al-Zamakhshari

seems to have supported this

of the

view as he

that "the orthography of the masähif is sunnah, and it 2 not be changed". states

The Islamic day,

for

have supported

Institutions

the masahif

are printed

only

this

are

should

view to the present to the traditional

according

orthography.

Certain scholars

argue however that the orthography of the

masähif is convention and that is permissible their

masähif in accordance with the new orthography. is reported

Bägilläni there

for people to write

is no evidence

analogy,

that

there

to have supported this from the Qur'än is any fixed

Ibn al-

view, stating

that

or sunnah or consensus or Thus in his view,

way of writing.

any orthography which gives the correct reading and is easy to 4 follow is permitted. Ibn Khaldün supports this view and argues that the art of orthography when the masähif

perfect point

in keeping

the masähif

is merely conventional

were compiled

the old orthography

should

not be written

and that

there there. is

and that

according

and was not

to the-new

is

no particular

no-reason system.

why

5

1. ibid.,

p. 11, Itgän, vol. IV, pp. 146-147, Miftäh al-SaCadah, vol, II, cUlum 225, p. al-Burhän fT al-Qur'än, vol. I, pp. 379-88.

2. al-Kashshäf, vol. III, p. 265. 3. RüstüfadünT, Tärikh al-Qur'an ßäz al-Ad am li-Wujüb Ittibäo Khulasat

al-Nusüs

al-Jaliyyah,

wa-al-Masähif, Rasm al-Mushaf pp. 11-16,

pp. 72-78.

4. Tafsi'r al-MaräghT, vol. I, pp. 13-14. 5. al-Muqaddimah, p. 457. 110

p. 12, al-Shingiti,

al-Im-m, al-Haddad, Makhlüf, CUnwan al-Bayän,

Finally, that

it

cAbd b. a1-Saläm is reported

al-cIzz

is not only

masahif should be written

view while

into error)

that

view stating

al-CIzz

that

inheritance.

he, for

according to the new orthography,

time people are more eager for. it 3 time of al-cIzz.

so that opts for also

be

adopts

al-Maräghi given

by

the verses while writing

to write

present

the

should

-,, the same reason as that

CAbd b. al-Saläm preferred

his tafsir

al-Zarkashi

cUthmänic the orthography

and kept as a precious

preserved this

adding

that

according to the new orthography

uneducated people may not fall this

(wäjib)

but is necessary

permitted

to have maintained

because he says, at the

than they

However, according to the general belief

used to in the

the orthography of the

masähif should not be altered. since, as Ibn al-Jazari

says, this

readings of the Qur'an in 4 of the Qur'an in seven ahruf.

orthography accommodates the variant accordance with the revelation al-Däni

states that the differences

or omitting

certain

and words is because of the need to

the ahruf revealed to the Prophet and received by the

preserve all companions.

letters

between masähif in preserving

5

The most practical

way of dealing with this

be that adopted in certain the words which differ

1. al-Burhän

fi

CUlüm

problemmay phaps

masähif intended for learners,

in writing

al-Our'än.

from the contemporary orthography are

vol. I.

D. 379.

2. ibid. 3. Tafsir

al-Maräghi,

4. al-Nashr,

5. al-Mugnic,

vol. I,

p. 114.

vol. I, p. 12.

in which

p. 15.

Examples will 111

be forthcoming,

134f.

1

explained in the margins. reader,

the learners,

particularly

Ibn Abi Däwud attributes certain

It

modifications

of

in eleven

the word "Yatasanna", was changed to "Yatasannah"

48, S. IV,

3.11

the introduction

According to him they are as follows:

Verse 259, S. II,

2.

the inherited

preserving

to al-Hajjäj

consonantal and orthographical

places in the Qur'an. 1.

while

2

of the masähif.

orthography

This system helps the contemporary

Is

[I

"Sharic atan"

22, S. X

"

"Yanshurukum". -

c "Shiratan"

was changed to

"Yusayyirukum"

4.

Verse

45, SXII,

5.58,59,

the word "'Ätikum"

was changed to "'Unabbi'ukum"

S. XXIII,

the last

the word "Lillah" occurs three times, two of them being changed to be "Allah"

6.

Verse 116, S. XXVI, the word "al-Mukhraji'n" "al -Mari umin"

7.

Verse 167, SXXVI, the word "al-Marjumin "al-Mukhrajin"

8.

Verse 32, S. XXXXIII,

was changed to

was changed to

the word "Macä'ishahum"

was changed to

"Maci shatä hum" 9.

Verse 15, S. XLCII

10. Verse

,

the word "Yäsin"

7, S. LVII,

11. Verse 24, S. LXXXI,

_

11

11

"Ittaqaw"

It

It

"Zanin"

was changed to "Äsin" "

11

"

it

11 "Danin"3

"Anfaqü"

1. This method was adopted recently in al-Mughaf al-Muyassar, cAbd clsä, al-Jalil and Mushaf al-Shurüq al-Mufassar. 2. Malik b. Anas is reported to have agreed to write masahif learners

in the standard Nagt al-Masähif, p. 11.

3. al-Masähif,

orthography.

pp. 49-50 and 117-118.

112

See, al-Däni,

by

for

al-Muhkam fi

However this

report

of Ibn Abi Däwüd is not regarded as

for several reasons.

authentic

the isnäd of this

First,

riw5 ah

an unnamed book by his father 1 Second, and two obscure and unacceptable ruwät in the isnäd. is not sound since the author cites

Ibn Abi Däwüd is the only source for this

information,

bearing in

by his own mind the fact that his scholarship had been discredited 2 Third, al-Hajjäj father. would have been opposed by his opponents, 3 in his time or later, if he had made this alleged modification. Fourth,

Ibn Ali' Däwüd says

- on the same page -

Ziyäd that he asked Yazid al-Färisi

to have objected

into

to this,

himself

the mushaf.

which makes it

have made any innovations,

b.

twice

It is said that he thus 4

al-Hajjäj

even though no alteration

the text would be involved,

(alif)

to add the letter

in the middle and the end of gälu and känü. added two thousand (alifs)

cAbd Allah of

in the meaning of

most unlikely

In any case it

is said

that he would

is said that

1. al-Masähif, p. 117, al-cAsgaläni, Tahdhib al-Tahdhib, vol. VIII, Kitäb al-Ducafä' pp. 166-167, and vol. V, pp. 89-115, al-Bukhäri, al-Sa hir, p. 76. 2. Tadhkirat 3. See for

al-Huffäz,

vol. Il,

pp. 770-772,

example Tar kh al-Tabar. i,

al-Bidäyah wa-al-Nihäyah, vol. IX, Khayyät, pt. I, pp. 340-419. 4. al-Masähif,

p. 117.

The isnäd

includes

as weak, see p. 63 of Chapter

al-Däni,

the omission

consistent, al-Mugnic,

after

pp. 75-76

vol. VI,. Passim, Ibn Kathir, pp. 117-139, and Tärikh Khal. fah b.

regarded

of alif

Tabagät al-Huffäz,

Yazid al-Färisi who was 2. However according to

the wäw of plural

was

except in a few cases of which he gives examples. pp. 26-27.

113

Ibn Massüd read lilläh

in three places in S, XXIII,

58-59, while the

in the first people of Iraq read lilläh place and Allah in the l other two, while again in the mushaf al-Imam and the mushaf of Basrah Allah occurred on the first 2

third.

Thus we can see that

the time of a1-Hajjäj

these spellings

references

acknowledged errors

spellings

existed

on the before

he can have had nothing to do

can be given to show that all

predate äl-Hajjäj,

given by al-Däni

necessary to quote them here. correct

of these variants

all

and that therefore

In fact

with the matter.

two occasions and lilläh

Finally

if

al-Hajjäj's

although it

of

is not

aim was to

in the text we would not expect any of these

to be preserved in the accepted readings,

as in fact they are.

Someexamples are accepted in both forms among the Qurrä' such as the first

example while others are not-as in S. XXVI, 116 and 167 which-are not found

in any source as to be read except in their present forms.

However, as regards

the orthography of these words they were not apparently

dotted before

al-Hajjäj.

Thus their

what can be attributed c Naqt of al-jam particular

readings were governed only by riwäyah and to al-Hajjäj

of

throughout the masähif and not only in these

examples.

The mushaf continued to be read according to the

riwäyah, and the vocalisation Jefferyregards modification

is in fact only the introduction

this

and dotting

was in accordance with this.

supposed consonantal and orthographical

as "an entirely

new recension of the Qur'an" and maintains

1. Mugiddimatän, p. 119. 2. Maca a1-Masahif, pp. 117-118.

114

seems to have undergone promulgated by al-Hajjäj ' Indeed he exaggerates the more or less extensive alterations". that "this

new text

as stated in the Kitäb al-Masähif2

role of al-Hajjäj that "If

to the extent of

receptus is not based on the 3 CUthmän, but b. Yusuf". on that of al-Hajjäj recension of

claiming

is so, our textus

this

had done nothing except to sanction

However al-Hajjäj

the

points introduced by scholars whom he had appointed for 4 the purpose. He is also reported to have distributed copies of

diacritic

CUthmänic

masähif to the Metropolitan

cAbd Governor, al-cAziz

b. Marwa-n,.tookof_fence,.

insult

to send a mushaf to him, for he felt 5 the work of al-Hajjäj. Thus, nothing can be attributed masähif apart from the diacritic

points was the addition

1.

The Textual Society,

History

Spring

it

as an

as regards the by

who himself was commandedby

the introduction of titles

7

regarding

points which were introduced

scholars appointed by al-Hajjaj 6 cAbd al-Malik b. Marwän. The next step after

Egypt, whose

that he had no need of

to al-Hajjäj

certain

beginnings and endings

including

cities,

of vocalisation and diacritic -----------of süras with an indication of their

and the place of their of the Qur'an",

Journal

revelation8 of Middle

1947, p. 45.

2. p. 117. 3. ibid.

4. See p. 108 of this chapter. cAbd 5. Ibn al-Hakam, Futüh Misr Wa-Akhbäruhä, pp. 117-118. 6. See p. 108 of this chapter. 7. al-Muhkam, pp. 16-17. 8. Tärikh al-Mu$haf al-Sharif,

p. 78. 115

and a sign Eastern

consisting

of three dots at the end of each verse.

the verses

were divided

into

portions

'

Furthermore

of akhmas (fives)

(tens)2 and then the mushaf was divided

into thirty

and acshär

parts

(ajzä')

(hizb) and each hizb into four and each juz' into two divisions 3 In addition signs were introduced for all the above arbäc . mentioned innovations. colours

The signs were introduced

into the masähif in their

manuscript forms.

However, these coloured signs, as long as masähif were written the appearance of printed them in the printing were introduced

press.

in printed

other

by the Egyptian

committees

Moreover, certain

masähif,

1. ibid., 2. ibid.,

for example the signs of the six

committees

by

5

p. 17. pp. 14-15.

Introduction

of the editorial

committee

annexed to the Khätimah of the first Maca a1-Masähif, pp. 129-130.

5. ibid.,

which were

and followed

3. al-Burha-n, vol. I, p. 250, Ta-rikh al-Mushaf al-Sharif, 4.

of dealing with

additions/signs

and sajdät al-tiläwa,

editorial

of masähif.

for a long time

due to the difficulty

kinds of awgäf al-tiläwah(pauses) initiated

which existed

by hand, could not continue with

texts, 4

in different

Tärikh al-Mushaf al-Sharif,

116

p. 78.

of the Mushaf al-Malik

edition

pp. 91-94.

of 1337 A. H., and

the masähif remained unchanged in the kufic 1 A new the late years of the fourth century A. H.

The calligraphy_of form until development

in this

of khatt al-thuluth was the introduction 2 khatt al-naskh is and then naskh whicl 1 eventually dominated

c

rugah, diwäni,

to be suitable that

for

they should

vocalised

ä si at and shikastah are said not

färisi,

because the rules

the masähif, not be vocalised

to save the reader

The first but it

one for the masähif, and other kinds

the most beautiful

considered

like

field

was not distributed

destroyed immediately.

committing

mushaf was that

printed

the masähif

while

from

errors.

produced

because the church

4

for

Thus the first

them are should 3

in Venice

authorities

printed

be

in 1530, had it

mushaf appeared in

1649 in Hamburg, and another appeared nearly half a century later in 1698 in Padua. of Marracci.

1. al-Kurdi,

This was in two big volumes under the supervision

Fourthly

it

was published under the supervision

Tärikh a1-Qur'än,

of

p. 160, Kashf a1-Zunu-n, vol. I,

cAIT b. pp. 710-711, HäjjT Khalifah points out (p. 711) that AbuMuqlah(d. 328 A. H. ) was the first who introduced al-Khatt alBadic and that he was followed

cAli by

b. Hila-l who is known

as Ibn al-Bawwäb (d. 413 A. H. ) the best calligrapher of his time. There is a copy of a mushaf written by Ibn al-Bawwäb which in Dublin. exists today in the Chester Beatty Library 2. al-Kurdi,

Tärikh

al-Qur'an,

p. 140.

3. ibid. 4. al-Sälih,

Mabähith fi

cUlum

al-Qur'an,

117

p. 99.

cUthmän three times, Mawlänä

in 1787,1790

and 1798 respectively

at Kazan three times in 1803,1819

at St Petersburg and fifthly, and 1839.1 It was printed

time in Iran

for the first

lithographically

in Tehran in 1828 and again in Tabriz in 1833.2 Thereafter,

of Flügel,

under the supervision

the mushaf appeared in 1834,1842 It was printed

three editions

of

and 1870, at Leipzig. time in India between the years

for the first

Makhdüm (1280-82/1863-65). under'the supervision of Häfiz Muhammad CAbd al-Häfiz, and Mawlawi Muhammad

being revised

by their

Shaykh

CAll. Mawlawl Mahbub Turkish

The first

printed

1297/1879). This publication The first

mushaf printed

of the mushaf appeared in

edition

was in the calligraphy

3 cUthmän. of Häfiz

CUthmanic accordance with the

in perfect

of Shaykh 4 (1308/1886).

orthography was that published under the supervision Ridwän b. Muhammadal-"M0hallilati Finally,

the mushaf was printed

Mashyakhat al-Azhar Egypt. first

under the supervision

of the

and the committee appointed by King Fu'äd of

This mushaf is called edition

in Egypt in

Mushaf al-Malik

Fu'äd, and its

been. (1337/1918). in has It re-edited appeared

published several times since then.

and re-

is said to be 5 of the mushaf.

This edition

unanimously considered the best edition

1. Fendik, - KitRb Iktifä' 2. al-Sä1ih, Mabähith fl

111-112. al-QanuCbimä Huwaºiatbü pp. , cU1'üm a1-Qur'5n, p. 99.

3. Fendik., Kith

112. HkiwaHatbüc, p. al-Cnücbimä,

Iktifä'

4. T rikh al-Mushaf al-Sharif, 5. a1-Sälib,

Mt babith

pp. 91-92.

the date as 1342 A. H. (1923) while

Maca al-Masähif,

has but. 100, the author wrongly put ff.

fi"CU1üm ail-Qur`an,

p. 103. 118

it

is in fact

1332, see

However, all

cAsim, of Hafs from

the reading dominates

were according to

the above mentioned editions

which is the common reading

The edition

the Muslim world.

which

of the mushaf according

time in (1349/ to the reading of Warsh From Näfic appeared for the first 1 1930) in Egypt. Various editions of Warsh have been printed in places in Moroco, Tunisia,

or standard naskh in different

kufic

Algeria,

Nigeria,

Arabia and very recently

Saudi

Hafs

reading comes in the second place in commonuse after it

is the commonreading in North and West Africa

This

in Libya.

and

and in some parts

of the Sudan and Egypt. The third

most commonreading in some parts of North Africa The first

the reading of Qä15n from N fic. to this

reading appeared in Tunisia

Finally,

mushaf according

printed

(in 1401/1981) then in Libya. for the first

the mushaf was printed

the reading-of

time according to

c from Abu Amr, in the Sudan in (1398/1978).

al-Dori

This reading is the most commonreading in the Sudan, and it in some parts

of Egypt and Chad.

These four

masähif

represent

canonical

the

readings are known to a considerable

number of readers who have graduated from the Institutes of al-Azhar

is used

purposes in the Islamic world today.

commonreadings used for public However the remaining

is

of Qirä'at

and of the Sudan and many others.

At the present time new means of recording in the field

readings of the Qur'an 2 by famous leading Qurrä' in Egypt.

of Qur'an studies,

have been recorded orally 1. Maca al-Masähif,.

and al.l canonical

p. 103.

2. For more information al-Murattal,

have been introduced

Cairo,

about this

project

second edition, 119

see al-Sacid,

1978.

al-Mushaf

We may say in conclusion masähif include included

certain

cUthmänic chapter that the

of this

being more than one.

ahruf,

The ahruf

in the masähif are these which can be accommodated in the

cUthmänic orthography of the masähif which correspond with the final As regards the written

revealed version. recorded various

dotted,

has been taught.

this

Aswad al-Du'ali

having

The masähif

been introduced

make reading

easier.

unchanged.

Printed

of Hafs,

the reign

of

The orthography masähif

has been

to read the other that

it

were not vocalised

cAbd

is or

by Abu al-

first

out the task

when Lahn

al-Malik

b. Marwän to

of the masähif

remained

the four

dominant

today represent

Warsh, Qäl-un. and al-Düri.

120

it

provided

in stages,

who was asked to carry

appeared and then during

readings

and permission

in the recitation

was only

readings

read as it

harf

to one

according

text

CHAPTER4

cUTHMANIC MASÄHIF AND THE PERSONALCODICES THE

AND SUCCESSORS OF THE COMPANIONS

CHAPTER4

CUTHMANIC THE MASAHIF AND THE PERSONALCODICESOF THE AND SUCCESSORS COMPANIONS

There are quite,; ä, considerable companions which differ a

which Qirä'at

number of Qirä'ät

cUthman, from the masähif compiled by

to be found in the old books of Tafsir 1 al-Shädhdhah (anomalous readings). still

These divergent

to the

attributed

readings can be classified

and al-

into categories

as follows: 1.

The problem of addition

and omission of certain

süras

It is related. that Ubayy b. Kaob added to his mushaf two süras of Ibn Mascud omitted from his mushaf three su-ras, 3 the Fätihah and the Mucawwidhatän, the two final süras.

al-Qunüt2 and that

Different

views and interpretations

on the discussion (a)

of this

problem.

A group of scholars hold a view that the story 4 untrue and fabricated.

1. See for

example Tafsir al-Tabari, fi Shawädhdh al-Qirä'at al-Muhtasib fi

have been brought to bear ------------

Shawädhdh al-Qirä'ät

of

is

al-Kashshäf

of al-Zamakhshari, Ibn Jinni and al-Mukhtasar

of Ibn Khälawayh.

2. Mugaddimatän, p. 75 and Itq-an, vol. I, p. 182. 3. Mugaddimatän, p. 75 and Itgän, vol. I., p. 183. 4. See for example Ibn Hazm, al-Fisal. Min al-Milal vol. II, wa-al-Nihal, p. 77, Muqaddimat Kitab al-Mabäni, p. 75 and Itgän, vol. I, pp. 220-221.

122

(b)

In another attempf to explain this problem it is said that Ubayy and Ibn Massüd were confused, since they in hear Prophet the first to the al-Qunüt recite used prayers,

in the prayer of al-Witr, five the obligatory sunnahafter

particularly

the

daily most important prayers and that Ubayy came to believe that they were Ibn Massüd on the other hand is from the Qur'an. said to have thought that the last two süras of the mushaf were not from the Qur'an because he used to see the Prophet recite them as an incantation for al-Hasan l is rejected However this interpretation and al-Husayn. The author by certain scholars on various grounds. a1-Mabäni states that Ubayy's profound knowledge him from being unable of the Qur'an would have protected This to distinguish what is the Qur'an from what is not. of Kitäb

is supported by the fact that the transmission of Qirä'ah from him to the A'immah (leading experts in Qirä'ah)does not mention that Ubayy taught 2 Ibn al-Bägilläni the Qur'än.

them al-Qunüt suggests

as part of that Ubayy might as a mushaf

have written al-Qunüt on the back of-his 3 Duca "as we do on our masähif". Moreover, he studies in a special chapter the stylistic between the differences 4 Qur'an and the sayings of the Prophet. On this basis he that the companions could concludes that it is impossible not distinguish

between the Qur'an

and what is not the 5 Qur'an and that the number of süras was known to them. Indeed we find in support of this view many authorities

to Ubayy is no more than who confirm that what is attributed 6 ca Ducä' and they call it Du al-Qunüt. 1. Qurtubi,

p. 53 and vol. XX, p. 251. Mugaddimatän, Icjaz al-Qur'an, and Ibn al-Baqillani, p. 291. vol, I,

p. 75

2. Mugaddimatin, p. 75. 3. Icjaz al-Quran, pp. 291-292. 4. ibid., pp. 291-297. 5. ibid., p. 292. 6. See for example Mugätil, Tafsir al-Khams Mi'at i al-Akhfash, Maani al-Qur'an, vol. II, p. 551. 123

yah,

p. 5, and

(c)

view held in the discussion of this problem is that attributed to certain scholars which maintains that the reason that Ibn Mascud did not write those

The third

süras was because they were memorised by all Muslims, Thus there was no fear that they even the children. Otherwise,

as the author how could Ibn Massüd with

might have been forgotten. of Kitäb al-Mabäni states,

his wide knowledge not be aware of the most famous, widely known and the easiest suras of the Qur'an. However Ibn al-Anbäri

is

to have rejected Ibn Mascud included

reported

view on the grounds that his mushaf short süras like al-Kawthar this

CX) and al-Ikhläs in length to. aTMu ä

al-NasV similar

understandable did not write because it

in his opinion, the Fätihahwhich

is recited

in all

(

CVIII) ) which are It is

(CXII idhatän?

however that could prayers

in

Ibn Mascüd

not be forgotten 3 and Rakcals.

- when he This is supported by the answer of Ibn Mascüd He was asked why he did not write it in his mushaf. is reported to have answered "If I wrote it with every sürah" meaning written interprets this - that a portion of the during every and that this alt recited preceded

(d)

must be

by the Fätihah.

The author of Kitäb al-Mabäni states that it might be that Ibn Mascüd did not include them because he wanted 5 from the Prophet. to write only what he heard directly pp. 96-97, Qurtubi, vol. XX, p. 251. vol. I, p. 53.

1. Mugaddimatän, 2. Qurtubi, 3. ibid*.,

I would have as Ibn al-Anbäri Qur'an is it

-

4. ibid. 5. Mugaddimatän,

p. 97.

124

vol. XX, p. 251.

However this

view seems not to be sound for

the

reason that Ibn Mascüd himself is reported to have from said "I have been taught seventy süras directly "' which indicates the mouth of the Prophet-, that he learned

the rest

of the suras from other companions. Thus his mushaf contains both the süras he heard from the rýophet and those which he learned from the companions. (e)

al-Qurtubi

attributes

to Yazid b. Har-un the view that

Ibn Mascüd died before he had completed the memorisation However al-Qurtubi objects to this of all the suras. 2 view, which indeed has no evidence to support it. The alleged exclusion, of these süras from the mushaf does Ibn Mascüd of not mean that they were not memorised by him for as is well known they are among the shortest and easiest suras of the Qur'än. (f)

Furthermore riwäyas

are isol_ated

as reliable.

-attributed (people),

Ibn al-Bägilläni reports

In addition

states

that

all

these

not be regarded all differences

which should he considers

to Ibn Mascüd as false and related by ignorant although he does not deny that Ibn Mascüd like

any other häfiz might fall into error in certain hurüf. He adds that f Ibn Mascu-dhad denied these two sealing süras the companions would have disputed with him and would have become widely known, since quarrels lesser importance have been reported on matters of much Also, he says, the consensus of the companions to us. that

this

on the compilation

of mushaf cannot these anomalous inventednarrations.

1. Ibn Hanbal, al-Musnad, vol. V, pp. 258-259 vol. IX, pp. 46-47.

be impugned by 3

and Fath al-Bari,

2. Qurtubi, vol. I, pp. 53 and 58, and vol. XX, p. 251. 3.1 Cjäz al-Qur'an, pp. 291-292. 125

Finally

there

are quite

a considerable

number of ahädith l the süras,

to the position of these and above all to the story behind their revelation2 recitation of them by the Prophet while at home and travelling3 that Ibn Mascud clearly which indicate referring

was certainly attributed cannot

2.

Thus these narrations aware of them. CAbd Allah b. Mascud to Ubayy b. KaCb and

be regarded

as authentic.

The problem of the interpolation

The interpolation

of certain

of explanatory

explanatory

one or more words, into the text

material,

(a)

consisting

of the Qur'an is attributed

personal codices of some of the companions. this will

material of to the

Someexamples of

be quoted and discussed as follows: Ibn al-Zubayr to'1 The author

is reported \' ýN g`s q.

to have added the words after

addition,

of the Kitab al-Mabani says that this if it is accepted as authentic, is

certainly

a(gloss)by

Ibn al-Zubayr

and his own words,

and that some narrators were confused and incorporated it into the text. He supports stating

that

these

this

very same words were attributed

by to

1. See for

example: al-Albani, al-Ahädith al-Sahihah, vol. II, pp. 582-583, Hadi'th no. 891 and p. 249. Hadith no. 645; Sunan Abi Däw-ud, vol. II,

pp. 152-153. 2. Sunan Abi

Däwüd, vol. Il, pp. 152-153, Lubab al-Nuqul fi Asbäb al-Nuzul, al-Suyüti, 3. Sunan Abi Däwüd, vol. II, p. 152.

4. al-Masähif,

pp. 82-83,

Mugaddimatän,

126

pp. 238-239.

p. 102 and Materials,

p. 227.

CUthmanhimself,

which suggests that he recited

them

in his preaching as an explanation only, and not as part of the Qur'an, since otherwise he would have l added them to his own al-Mushaf al-Imäm. cAbbäs is reported Ibn

(b)

CSvj ýºý

ýý

attributed

to have added the words after 2 (XX, 15).

'ý

to Ubayy b. Kacb with

This

is also

the further C. V-4!1

The author of Kitab al-Mabäni states addition

is regarded

as authentic

it

that if

words

3 the

is an explanatory

to the text and that certain narrators were confused and incorporated them into the text. Furthermore the isnäd of the riwäyah to Ubayy is magtuc (interrupted) and the transmission of the Qirä'ah addition

cAmr from Ubayy to Abu and Ibn Kath-Ir invalidates CAll is reported to have added the words immediately after

(c)

it.

4

331 ý 'ý (CIII,

1).

j 5

The author-of Kitäb al-Mabäni argues that this attribution cAll is invalid on the ground that the Qirä'ah_of to Abu CAbd al-Rahmän al-Sulami, the transmitter of the CAli Qirä'ah from and his close student who also taught al-Hasan and al-Husayn, corresponds to al-Mu*baf al-Imäm mention no in it. is there and of this addition. cAlT if Secondly, the attribution to were authentic,

1. Materials

for

the History

of the Text of the Qur'an,

2. ibid. _;_ p. 201,. 3. ibid., p. 146. 4. Mugaddimatän, 5. Materials,

p. 102. p. 193.

127

p. 227.

he would have incorporated

it

into

the text

and

would have not abandoned these words, the result of which would have been tot. decrease``the reward of alter This reciter and a meaning wanted by Allah. therefore

suggests

that

the narrator

lied

either

or

Thirdly,

we must take:. into account the unanimous agreement of the Muslims on al-Mushaf al-Imam, so that if anyone alleges any single forgot.

or omission that contradicts is no different from claiming that

addition

the consensus

it

the

obligatory

are fifty,

prayer

that

is allowed, or that fasting l month of Ramadan is. a duty. wives

(d)

rI

\5

(IV,

12).

a1-Suyüti_`-points_out,

'is

However, it is correct. It

more than the

to

this it.

This addition,

regarded

as

as tafsir.

agreed that

this

tafsir

4

is attributed

(XLVIII,

2

is unanimously

to Ubayy b. Kacb that he added the 0-9 19? If-

sentence 26).

5

zS CUmar is reported

to have objected to reading of Ubayy, and to have asked Zayd to read He read it according to the general reading,

after

1. Mugaddimatän, 2. Itgän,

nine

Sacd b. AbT Wagqäs is reported to have added the two 6ý rý LJ-° words A3 after ý'

(e)

marrying

vol. I,

which he agreed with

Zayd.

It

is also

reported

pp. 103-104. p. 216.

3. ibid.

4. al-Nashr, vol. I, p. 28. cAlä 5. al-Hakim,. a-1. al-Sahihayn, -vol. II, -Mustadrak

128

pp. 225-226.

that

Ubayy defended

to let Kitäb

him read it

his reading accordingly.

l

and that

cUmar

The author

agreed

of

objects to this report as a strange reconciled-with be the book one which cannot been preserved and received by the Prophet-having In addition Ubayy might have from him. transmitted al-Mabäni

reported

that

before

reading

its

abrogation,

before the final particularly revealed version. This is supported by the transmission of a Qirä'ah CAmr, from Ubayy to Abu JaCfar, Ibn Kathir and Abu who from Ubayy the ways of reading in madd transmitted (prolongation) report

this

and shadd (doubling), Furthermore, addition.

but did he points

not out,

differs from the. Qur'ä. n stylistically. addition cUmar he_-asks how it could be that Finally, was not this

aware of this addition since he heard this surah directly from the Prophet on the occasion of Hudaybiyyah?

(f)

cAbd Allah b. Mascu-dthat he added to A ý? to ('

It is attributed the word (

S. V

91

)"3

Discussing

this

example,

al-Ghazzäli

from the mushaf these readings differ to the companions. -hey and are to be attributed are not part of the Qur'an, because the Qur'an is not the substantiated except by Tawätur. He considers argues

that

to Ibn Mascud and regards it as not Mutawätir, and therefore not from the Qur'an. Consequently it should be considered. as his interpretation above reading

attributed

of the verse and his madhhab.

1. ibid. 2. Mugaddimatän, pp. 91-93. 3. Qurtubi, vol. VI, p. 283.

129

He quotes Abu Hanifah

as wäjib as having adopted this interpretation (obligation). Although Abu Hanifah did not accept än, he accepted it Qur' this addi ti on_ as__part__of _the_ as an isolated report which in his view was sufficient

evidence

al -Ghazza- i objects conclude that this as an isolated

Nevertheless, practice. to Abu Hani fäh`s view and is not even acceptable addition

report

for

for

because it

practice,

has not been reported to us as a s.unnah heard from l Among the successors, al-Hasan al-Basri the Prophet. is reported

to have added the words

to quotes

al-Suyuti this

XIX, .

U

addition

Ibn al-Anbäri

as having

is an interpretation

of the meaning of the word

said

71).

2

that

of al-Hasan himself but that

it into some narrators made a mistake and incorporated 3 Concerning this general problem of the the text. interpolation Ibn al-Jazari of explanatory material, the companions may have written in their interpretations readings although they were sure of what they_had_ been taught as the Qur'an. he states that it is not true that the In addition

points

out that

companions used to allow_reading meaning as opposed to the literal Abu Hayyän maintains attributed Shicite

that

the Qur'an text.

the majority

to Ibn Massüd are suspected 5 inventions.

by Finally

of readings of being

1. al-Mustasfä., vol. I, p. 102. 2. Itgän, vol. I, p. 216. 3. ibid. 4. al-Nashr, vol. I, pp. 321-330, Munjid, see Chapter 7. . 5. al=Bahr al-Muhit, vol, I, p. 161.

130

pp. 17-18 and for more discussion

3.

A difference

in word order

For example Abu Bakr is reported

while it

is attributed

to certain

to have read

companions.

GA1

Sý9

is in the mushaf asý. L,Xtý

Although certain scholars quoted as an example of one of the seven 2 Ä'ishahthat it by is she heard her father ahruf, reported Abu Bakr in his final it

illness

occurs in the mushaf.

3

reciting

this

verse in the same way as

Another example of this

is that it

cAbbas to Ibn that he read

attributed

4

O) (isit found in the asýS.cy. while mushaf C Ibn Abbas is reported

However,

read it 4.

to have interpreted

in accordance with the mushaf.

in the orthography For example,

it

and does not change its

is attributed

this

sürah and

5

in the word which changes its

A difference

certain

is

consonantal outline

meaning,

to Ibn Mas

i. e. synonyms. read the word

-ud_thathe (S. XXXVI, 29) as this being quoted by 6 scholars as an example of one of the seven ahruf.

However, in their

view this

because of the abrogation

was eventually 7 of certain ahruf. reading

1. al-Nashr, vol. I, pp. 26-27. 2. See Chapter 1, pp. 21-22. 3. Qurtubi, vol. XVII, pp. 12-13. 4. Materials,

p. 208.

5. Qurtubi,

vol. XX, p. 232. 6. Materials, p. 78.

7. See pp. 16-17 and.:2122,. Chapter 1:

131

no longer

allowed

1

eAbd Allah b. Masoud is reported to have read the word C-(C1,4) 1 eUmar is also reported to have o-S as (LXII,

read the word and it

is attributed

(S. LVII,

to Ubayy that

9) as

he read ý_

u9j

13) as

2

Jfj

_ý

ý'9iý°" 1 19;,, .,

3

These examples were quoted by certain

scholars as examples of one 4 of the seven ahruf which were abrogated. 5.

A difference

and its

(S. LVI,

scholars

consonantal outline

meaning. cAli

For example of

in the word which changes its

is reported

29) as

to have read the word 5 This was quoted

as an example of one of the seven ahruf

by certain

which was abrogated.

of these cases as we have seen in Chapter 3, it

In all

arguable=whether a certain

c7 when Uthman issued his masähif.

2. ibid.,

p. 111p. 221.

3. ibid.,

p. 169.

is

harf was abrogated during the lifetime

the Prophet or whether the permission to read in this

1. Materials,

4. See p. 16-17 and 21-22 Chapter 5. Materials, p. 191.

1.

6. See pp-16-17 and 21-22 Chapter 1. 7. pp. 105-106 above.

132

6

of

way was removed

these synonyms may be quite

Alternatively,

Whatever the case the reading was not left the individual,

but was subject

As regards

to the personal

attributed

being

about their

is not known yet into

were allowed

codice

scholars

of the text, were reported

the text

regard

for

with

using

,

himself

text,

as having

permitted

that

maintaining

view,

2

arguing

the writing

However,

that

it

the mushaf,

since

the additional

it

was clearly

as part

kind of they did not

that

interpretations and are not to be the condition

stated

and not as Qur'än.

as tafsir

certain

the companions

of this

of the Qur'an

text

that

interpretations

in. the mushaf provided

them was only

doubts

expressed

when he mentions

additional

this

of the original

are not part confused

only

and supports

them as Qur'än.

Goldziher

or not and that they l On the same as interpretations.

these

considered

interpretation

additional

which were

they are original

whether

page however he contradicts later

to the riwayah.

of the original

part

to