(Chapter VIII from his Tafsir Al-Bayan)
The manner in which the Qur'an was collected is among the issues that have been used by those who maintain the belief in tahrif (alteration) to prove that there has been tahrif [in the sense of the corruption of the text] as well as taghyir (change) in the Qur'an, and that the very manner of the Qur'an's collection would, in the normal course of events, involve this corruption and change in it. Hence, it is imperative that the discussion [in this chapter] should be undertaken in order to complete the treatment of the subject regarding the protection of the Qur'an from corruption and its freedom from omission or any alteration.
The source of this error [about tahrif] is the claim that the Qur'an was collected under Abu Bakr's order, following the slaying of seventy reciters of the Qur'an at the battle of Bi'r Mauna, and of four hundred persons at the battle of Yamama. Fearing that the Qur'an would be lost and would disappear from the people, 'Umar and Zayd b. Thabit undertook to collect it from fragments written on palm branches, flat stones, and pieces of wood, and from the breasts of the people [who had memorized it], provided that two witnesses would testify that what they [reported] was part of the Qur' an. All this has been suggested in a number of accounts. Ordinarily, it is expected that some of it would be lost to those who assumed the responsibility for this task, except if they were infallible [and divinely protected from forgetting]. This can be witnessed among those who undertake to collect the poetry of one or more poets, when this poetry is scattered. This rule is inevitable and arises from habit. The least that we can expect is that alteration has occurred, for it is possible to fail in the effort to find two witnesses on some [revelation] that was heard from the Prophet (peace be upon him and his progeny). Hence, there can be no certainty that omission did not occur.
The response [to this is as follows]. This erroneous view is based on [accepting] the soundness of the traditions that report the manner of collecting the Qur'an. So, the first task is to relate these traditions and follow them up with a critical evaluation.
Traditions about the Collection of the Qur'an:
These are the most significant traditions that have been related about the manner in which the Qur'an was collected. Quite aside from being reported by single narrations, and therefore inspiring no confidence, they also are defective in other aspects.
1. This tradition has been narrated by Zayd b. Thabit. He said:
Abu Bakr sent for me when the Muslims were slain in the battle of
Yamama. [When I entered, I found] 'Umar b. al-Khattab with him. Abu
Bakr said, "'Umar came to me and said, 'Casualties were heavy among Qur'an
reciters during the battle of Yamama, and I am afraid that heavier
casualties might take place among the reciters in other battles,
whereby much of the Qur'an would be lost. I am of the opinion that you should order the collection of the Qur'an
[in book form]."' I asked 'Umar, "How dare I do something the Messenger
of God did not do?" 'Umar replied, "This, by God, is a good thing [to
do]." 'Umar kept urging me until God opened my chest for that and I
came to view the matter as he did. Zayd said that Abu Bakr said [to
him]: "You are a wise young man and we trust you. You used to record
the revelation for the Messenger of God. So go and find [all the
fragments of] the Qur'an and put them together."
By God, had they required me [Zayd] to move a mountain, it could not have been heavier for me than their order to collect the Qur'an.
So I said, "How dare I do something that the Messenger of God did not
do?" Abu Bakr persisted in repeating his demand until God opened my
chest for that, as He had done for Abu Bakr and 'Umar. Thereupon, I
traced the Qur'an,
collecting it from palm branches, flat stones, and the breasts of the
people [who had memorized it], until I found the last part of "Surat
al-Tawba" in the possession of Abu Khuzayma al-Ansari, having found it
with no one else-"There has come to you a messenger, [one] of
yourselves, to whom aught that you are overburdened is grievous, full
of concern for you; for the believers, full of pity, merciful. Now, if
they turn away [0 Muhammad], say, "God suffices me. There is no God
save Him. In Him have I put my trust and He is Lord of the Tremendous
Throne" (Q. 9: 128-129) - till the end of the sura. The scrolls (suhuf)
remained with Abu Bakr until he died, then with 'Umar till the end of
his life, and then with Hafsa, 'Umar's daughter.'
2. Ibn Shiha:b [al-ZuhrI] relates that Anas b. Malik told him: Hudhayfa b. al- Yaman went before 'Uthman. He had recently led the people ofSyria and Iraq in the conquest of Armenia and Azerbaijan. Hudhayfa was alarmed by the dispute between them over the reading [of the Qur'an]. Thus, Hudhayfa said to 'Uthman, "0 Commander of the Faithful, save this community before it falls in dispute over the Book, as the Jews and the Christians [before them] have done." So 'Uthman sent [a message] to Hafsa: "Send us the scrolls [which were in her possession], so that they can be copied into codices (masahif) and then returned to you." Hafsa sent them to 'Uthman, who ordered Zayd b. Thabit, 'Abd Allah b. al-Zubayr, Sa'id b. al-'As, and, Abd al-Rahman b. al-Harith b. Hisham to copy them into codices. [Then] 'Uthmiin told the three Qurayshi men, "Whenever you disagree with Zayd b.Thabit on any point of the Qur'an, write it in the dialect of the Quraysh, for it was revealed in their tongue."
They followed [these guidelines]. When they had finished copying the
sheets into codices, 'Uthman returned the sheets to Hafsa, and sent to
each province one of the codices they had copied, and ordered the
burning of all other Qur'anic material, whether in fragmentary manuscripts or full codices.
Ibn Shihab went on to say:
Kharija b. Zayd b.Thabit informed me that he heard [his father] Zayd say: "I missed a verse from the [Surat] al-Ahzab when we copied the Qur'an, and I used to hear the Messenger of God (peace be upon him and his progeny) reciting it. We looked for it and found it with Khuzayma b.Thabit al-Ansari. [This was the following verse]: 'Among the believers are those persons who are truthful when they promise God about something' (Q. 33:23). Thus, we inserted it in the proper place in the sura." [2]
3.A tradition has been related by Abi Shayba, with a chain of transmission going back to' Ali b. Abi Talib. He said, "The greatest credit for collecting the Qur'anic text goes to Abu Bakr, for he was the first to collect that which is between the two covers."
4.A tradition was related by Ibn Shihab on the authority of Salim b. 'Abd Allah and Kharija:
Abu Bakr al-5iddiq collected the Qur'an in sheets (qaratis). He asked Zayd b. Thabit to scrutinize them. But Zayd refused to do so until Abu Bakr sought 'Umar's help in persuading him, and Zayd agreed. The books (kutub) remained in Abu Bakr's keeping until he died. Thereafter, they were kept with Hafsa, the Prophet's wife. 'Uthman sent her [a message to hand them over to him]. But she refused to do so until he promised her that he would return them to her. So she sent them to him. 'Uthman copied these sheets into codices and returned [the originals] to her. They continued to be in her keeping.
5.Hisham b. 'Urwa related a tradition on the authority of his father. He said:
When the Muslims were slain in Yamama, Abu Bakr ordered 'Umar b. al-Khattab and Zayd b. Thabit to sit at the entrance of the mosque. He said: "Anyone who comes to you with anything from the Qur'an that you do not recognize, but is witnessed by two men--accept it. This was because a large number of the Companions of the Prophet who had memorized the Qur'an had been killed in Yamama."
6.Muhammad b. Sirin reported that the Qur'an was not yet collected in one volume when 'Umar was assassinated.
7.Al-Hasan related:
'Umar b. al-Khattab inquired about a verse of the Book of God. He was informed that it was in the possession of a person who was slain in the battle of Yamama. On hearing this, he recited the verse expressing loss--"We belong to God"--and ordered the collection of the Qur'an, and thus was the first to collect it in a codex (mushaf).
8.Yahya b. 'Abd al-Rahman b. Hatib related the following tradition:
'Umar decided to collect the Qur'an. So he stood before the people [in the mosque] and said, "Whoever received any part of the Qur'an [directly] from the Messenger of God, he is to bring it to us." They had written these [parts] on sheets, tablets, and palm branches. He would not accept anything from anyone until two witnesses testified [to its authenticity ]. He was assassinated while still engaged in his collection. Then 'Uthman got up [for the sermon in the mosque] and said, "Whoever has any part of the Book of God is to bring it here to us." 'Uthman would not accept anything from anyone until two witnesses testified. Khuzayma b.Thabit came to them and said, "I see that you have left out two verses, having not written them." They asked what they were, and he said, "I received these direct from the Prophet: 'There has come to you a messenger, [one] of yourselves. ..' [Q. 9: 128]" to the end of the sura. 'Uthman said, "And I bear witness that these verses come from God." He asked Khuzayma: "Where do you think we should place them?" He replied, "Put them at the end of the last revelation of the Qur'an." Thus, "Siirat al-Bara'a" was closed with these.
9.A tradition was reported by 'Ubayd b. 'Umayr:
'Umar would not include a verse in the codex except if two men had testified [to its being part of the Qur'an]. A man from the Helpers (ansar) came to him with these two verses: "There has come to you a messenger, [one] of yourselves ..." to the end of the sura. 'Umar forthwith said, "I shall not ask you for evidence at all, for the Prophet was indeed like that."
10.A tradition was related by Sulayman b.Arqam on the authority of al-Hasan and Ibn Sirin, and by Ibn Shihab al-Zuhri. They said:
When the death toll among the reciters rose in the battle of Yamama--four hundred of them fell on that day--Zayd b.Thabit met with 'Umar b. al-Khattab and said to him: "This Qur' an is what unites our religion; if the Qur' an goes, so does our religion. Hence, I have resolved to collect the Qur'an in a book." 'Umar said to him, "Wait until I ask Abu Bakr." Thus, they both went to see Abu Bakr and informed him about the situation. He said, "Do not be in haste until I consult the Muslims." Then he delivered an oration to the Muslims, informing them about the grave situation [caused by the Yamama slaughter]. They said, "You are right." So they collected the Qur'an. Abu Bakr ordered a crier to call out among the people and ask them to bring forward any part of the Qur' an that might have.
11.Khuzayma b. Thabit related the following incident:
I brought the verse "There has come to you a messenger, [one] of yourselves. .." to 'Umar b. al-Khattab and Zayd b.Thabit. Zayd asked, "Who will testify with you [to its authenticity]?" I said, "By God, I do not know." Thereupon, 'Umar said: "I bear witness with him on [its being from the Qur'an]."
12.Abu Ishaq related the following on the authority of some of his associates:
When 'Umar collected the text, he asked, "Who is the greatest master of Arabic among the people?' He was told that it was Sa'id b. al-' As. He went on to inquire, "who is the best scribe among the people?' He was told that it was Zayd b.Thabit. So he said, "Let Sa'id dictate and Zayd write it down." Thus, they made four copies of the text, and dispatched a copy each to Kufa, Basra, al-Sham (Syria), and Hijaz.
13.The following tradition was reported by' Abd Allah b. Faddala:
When 'Umar decided to collect the first complete version (al-imam) of the Qur'an, he appointed some of his associates to represent him, and said, "Whenever you disagree on a point of language, write in the dialect of the Mudar, because the Qur'an was revealed to a man of Mudar."
14.Abu Qullaba related the following:
During the caliphate of 'Uthman, different teachers were teaching different readings [of the Qur'an] to their students. Thus, it used to happen that the students would meet and disagree. The matter reached a point that they would take their dispute to the teachers, who would then condemn each other's [variant] readings. This situation reached 'Uthman's ears. He delivered an oration saying: "You are here by me, yet you disagree on the reading and pronunciation of the Qur' an. Therefore, those who are far away from me in the provinces must be in a greater dispute, making greater grammatical errors. 0 Companions of Muhammad, come together and write a complete version (imam) [of the Qur'an] for the Muslims."
Abu Qullaba added:
Malik b. Anas (who, according to Abu Bakr b. Abr Dawud, was the grandfather of [Imam] Malik b.Anas) reported to me: "I was among those to whom the Qur'an was dictated. Sometimes they would disagree on a verse. Then they would remember a person who had received it from the Messenger of God, and who would happen to be absent or out in the valleys. In such a situation, they would write the verses that come before and after it, and would leave a place for it, until that person had returned or was summoned. When the text was completed [in this way], 'Uthman wrote to the people in the provinces that 'I have done such and such a thing [in copying the text] and I have destroyed the other material that I have, and you should destroy the other material you have."
15.A tradition has been related by Mus'ab b. Sa'd:
'Uthman
stood up to make the sermon to the people. He said: "0 people, it is
now thirteen years since our Prophet left you, and you are still
wrangling about the Qur'an.
You refer to the reading of Ubayy and that of' Abd Allah, and some of
you [go as far as to] say, 'By God, your ['Uthman's] reading is not in
order!' I therefore summon every one of you to bring forward any part
of the Book of God that you have in your possession." Thus, people
would come with parchments and scraps of leather with [parts of] the Qur'an
on them, until there accumulated a large number of them. After this was
done, 'Uthman came in and called them one by one, and implored each to
say whether he heard [a part of the Qur'an]
from the Messenger of God or whether it was dictated to him by the
Messenger. They would answer in the affirmative. When it has been done,
'Uthman said, "Who is the best scribe among you?" They said, "The
scribe of the Prophet, Zayd b. Thabit." Then he asked, "Who is the
greatest master of Arabic?" They said, "Sa'id b. al-' As." 'Uthman
said, "In that case, let Sa'id dictate and Zayd write." Hence, Zayd
wrote down [the text], and ['Uthman] prepared the codices and
distributed them among the people.
I [Mus'ab] heard one of the Companions of the Prophet say, "He ['Uthman] did well [by undertaking the task]."
16.Abu al-Malih has reported that "when 'Uthman b. 'Affan decided to write down the text of the Qur'an, he said, 'Let [a man from] the Hudhayl dictate and [a man from] the Thaqif write."
17.'Abd al-A'la b. 'Abd Allah b. ' Amir al-Qarashi related:
When the codex was completed, it was brought to 'Uthman. He examined it and said, "You have done well and you have acted decently. I see minor grammatical mistakes the Arabs would correct with their tongues [i.e., through proper recitation]."
18.'Ikrima related:
When 'Uthman was brought the [completed] codex, he noticed minor grammatical errors in it. So he said, .'Had the one dictating been from the [tribe of] Hudhayl and the scribe from the [tribe of] Thaqif, such an error would not have crept into the text."
19.'Ata' related:
When 'Uthman b. 'Affan decided to copy the Qur'an into codices, he sent them to Ubayy b. Ka'b. Ubayy used to dictate to Zayd b. Thabit, who used to write, and with them was Sa'id b. al-' As, who used to vocalize the text [in accordance with the rules of Arabic grammar]. This text was according to the reading of Ubayy and Zayd.
20. Mujahid reported, "'Uthman ordered Ubayy b. Ka'b to dictate, Zayd b. Thabit to write, [and) Sa'id b. al-' As and' Abd al-Rahman b. al-Harith to vocalize [the Qur'an) in accordance with the rules of Arabic."
21.Zayd b. Thabit reported:
When we copied the codices, a verse was missing which I used to hear from the Messenger of God. I found it in possession of Khuzayma b. Thabit. [This was]: "Among the believers are persons who are truthful in what they promise to God. .." [Q. 33:23]. Khuzayma was nicknamed "He of the Two Testimonies" because the Messenger permitted his testimony to be equal to that of two persons.
22.Ibn Ashatta reported the following tradition on the authority of al-Layth b. Sa'd:
The first to collect the Qur'an was Abu Bakr, and it was written by Zayd. The people used to bring what they had [of the Qur'an] to Zayd b. Thabit, who would not write a verse without two righteous persons testifying [to its authenticity] .The last part of "Surat al-Bara'a" [sura 9] was not found except in the keeping of Khuzayma b. Thabit. [Abu Bakr ] said: "Write it down. The Messenger of God made Khuzayma' s testimony equal to that of two witnesses. Thus, Zayd wrote it down. However, 'Umar brought the stoning verse, but we did not write it down because he was alone [in reporting it]." [3]
Inconsistency of the Traditions Regarding the Collection of the Qur'an:
The traditions contradict each other and, therefore, it is not possible to trust anything in them. It is worth mentioning a number of these contradictions by raising certain questions and answering them.1.
When was the Qur'an collected into a single codex?
The apparent sense of tradition 2, [cited above], suggests that the collection was undertaken during the time of 'Uthman (644-656). The clear statement of traditions 1, 3, and 4, and the apparent sense of a few others, indicate is that it was undertaken during Abu Bakr's time. The clear statement of traditions 7 and 12 indicates that it was during 'Umar's time (634-644).2.
Who undertook the task of collecting the Qur'an during Abu Bakr's time?
According to traditions 1 and 22, the person who undertook this task was Zayd b. Thabit, whereas, according to tradition 4, it was Abu Bakr himself, and he asked Zayd only to examine what he had collected from the sheets (kutub). On the other hand, tradition 5, as well as the apparent sense of some other reports, suggest that it was both 'Umar and Zayd who undertook the task.3.
Was Zayd delegated to choose which verses would be included in the Qur'an?
It appears from tradition 1, or, in fact, it is clear, that Abu Bakr delegated the task to him. What 'Umar said to Zayd is clear in this regard: "You are a wise young man and we trust you. You used to record the revelation for the Messenger of God. So go and find [all the fragments of] the Qur'an and put them together." Tradition 5 and a few others mention that the material was included in the text only on the testimony of [at least] two witnesses, to the extent that when 'Umar came forward with the verse regarding the stoning, it was not accepted from him because he was the only one reporting it.4.
Did any verse remain unrecorded until the time of 'Uthman?
The apparent sense of many traditions -in fact, their explicit statement-suggests that there was nothing left out until that time. However, tradition 2 clearly states that some verses had been left out and were not recorded until the time of 'Uthman.5.
Did 'Uthman strike out anything that was recorded before him?
The apparent sense of many traditions, or, rather, their explicit statement, suggests that 'Uthman did not strike out anything from the text recorded before him. But tradition 14 explicIitly states that he did strike out something that was recorded before him, and that he ordered the Muslims to do the same.6.
From what source did 'Uthman collect the codex?
Traditions 2 and 4 state explicitly that in collecting the Qur'an he depended on the scrolls (suhuf) collected by Abu Bakr. In contrast, traditions 8, 14, and 15 explicitly state that 'Uthman collected it on the [basis of the] testimony of two witnesses, and from the reports of those who had heard the verse from the Messenger of God (peace be upon him and his progeny).7.
Who asked Abu Bakr to collect the Qur'an?
Tradition 1 says that it was 'Umar who asked him and Abu Bakr agreed with him after initially refusing to do [the collection]. He then sent for Zayd and asked him to undertake the task. Zayd also agreed with him after initially refusing to do it. Tradition 10 mentions that both Zayd and 'Umar asked Abu Bakr to do it, and that he agreed with them after consulting the Muslims.8.
Who collected the first complete version (imam) of the Qur'an and sent copies of it to the different centers of the empire?
Tradition 2 states clearly that it was 'Uthman, whereas tradition 12 also states clearly that it was 'Umar.9.
When were the two last verses of "
Surat
al-Bara'a" appended?
Traditions 1, 11, and 22 state clearly that they were appended during Abu Bakr's time. In contrast, the clear statement of tradition 8 and the apparent sense of other traditions suggest that this was done during 'Umar's time.10.
Who came forward with these two verses?
Traditions 1 and 22 state clearly that it was Abu Khuzayma. However, traditions 8 and 11 also state clearly that it was Khuzayma b. Thabit. As mentioned by Ibn ' Abd al-Barr, there is no relationship whatsoever between these two men. [4]11.How was it established that these two verses were from the Qur'an? From the apparent sense of the first tradition, and from the clear statement of traditions 9 and 21, it was established on the testimony of a single person. According to the clear statement of number 8, 'Uthman testified [as a second witness] with him; and according to the clear statement of number 11, 'Umar was the one who testified [as a second witness] with him.
12.
Whom did 'Uthman appoint to write the Qur'an and to dictate it?
Tradition 2 states explicitly that 'Uthman appointed Zayd, Ibn al-Zubayr, Sa'id, and' Abd al-Rahman for writing, whereas number 15 states explicitly that he appointed Zayd for writing and Sa'id for dictating. Tradition 16, however, asserts that he appointed a person from the tribe of Thaqif to write, and another from the tribe of Hudhayl to dictate. But tradition 18 states clearly that the writer was not from the Thaqif, and that the one who dictated was not from the Hudhayl. Tradition 19 states explicitly that the person who dictated was Ubayy b. Ka'b, and that Sa'id b. al-'As vocalized what Zayd wrote, in accordance with the rules of Arabic grammar. This is asserted also by tradition 20, with the addition of' Abd al-Rahman b. al-Harith to oversee the vocalization with Sa'id.The Contradiction among the Traditions in Their Account of the Collection of the Qur'an:
All these traditions are contradicted by information that indicates that the Qur'an was collected and recorded during the lifetime of the Messenger of God (peace beupon him and his progeny). This information has been transmitted by a number of people, including Ibn Abi Shayba, Ibn Habban, al-Hakim, al-Bayhaqi, and al-Diya' al-Maqdisi, all reporting on the authority of Ibn 'Abbas, who said:I asked 'Uthman b. 'Affan: "What made you turn to 'Surat al-Anfal' [sura 8, "The Spoils"], which is one of the mathani suras, [5] and to 'Surat al-Bara'a' [sura 9], which is one of the mi'in suras, [6]
and put them next to each other without writing between them the basmala invocation [In the name of God, the Merciful, the Compassionate]? What made you do that?" 'Uthman replied: "There were times when [long] suras with numerous [verses] used to come down to the Messenger of God. And when something was revealed to him, he would call for one of those who used to transcribe for him and say, 'Include these verses in the sura in which this and that is mentioned.' More verses would Come down to him and he would say: 'Include these in the sura in which this and that is mentioned.' , Al-Anfal' was among the first of the revelations in Medina, and 'al-Bara'a was among the last revelations of the Qur'an. The contents of 'al-Bara'a' resembled those of 'al-Anfal,' so I assumed that it belonged to it. The Prophet died without clarifying for us that it was part of it. It is for this reason that I put them together without writing the line bism Allah al-Rahman, al-Rahim [i.e., the basmala], and I placed them among the seven long suras." [7]
In another tradition, related by al- Tabarani and Ibn 'Asakir, al-Sha'bi says:
The Qur'an was collected, during the lifetime of the Messenger of God, by six individuals from the Ansar (Helpers): Ubayy b. Ka'b, Zayd b. Thabit, Mu'adh b. Jabal, Abu al-Darda', Sa'd b. 'Ubayd, and Abu Zayd. Moreover, Majma' b. Jariya had collected [all of the] Qur'an except for two or three suras. [8]
Qatadah reports the following:
I asked Anas b. Malik, "Who collected the Qur'an during the lifetime of the Prophet?" He replied, "Four persons, all of them from theAnsar (Helpers): Ubayy b. Ka 'b, Mu'adh b. Jabal, Zayd b. Thabit, and Abu Zayd." [9]
According to Masruq, one day 'Abd Allah b. 'Umar remembered 'Abd Allah b. Mas'ud, and said, "I continue to love him. I heard the Prophet say, 'Learn the Qur'an from four: 'Abd Allah b. Mas'ud, Salim, Mu'adh, and Ubayy b. Ka'b." [10]
Al-Nasa' reports a tradition with a sound chain of transmission going back to 'Abd Allah b. 'Umar, who said, "I collected the Qur'an and I used to read [all of] it every night. The Prophet came to know about it and told me: 'Read it in a month. ..."' [11]
We shall presently cite the tradition from Ibn Sa'd regarding the collection of the Qur'an by Umm Waraqa.
It is possible to argue that the notion of collection (jam') in the aforementioned traditions implies collection in the memory and not in recording (tadwin) the revelation in a volume. However, such an assertion rests on no evidence. Additionally, during the Prophet's time, more people than could be counted memorized the text of the Qur'an. How then could they be limited to four or six persons, as these traditions do? Anyone who has examined the history of the Companions and the Prophet would know with certainty that the Qur'an existed in the form of a complete collection during the Prophet's time, and that the number of people engaged in collecting it was fairly sizable. However, as for the tradition related by al-Bukhari on the authority of Anas, which says that the Prophet died and no one had collected the Qur'an except four-Abu Darda', Mu'adh b. Jabal, Zayd b. Thabit, and Abu Zayd--it has to be rejected and discarded because it contradicts all the preceding traditions, including those reported by al-Bukharr himself. Moreover, this tradition is hard to believe, for how could Anas, the narrator of the report, have information about every individual Muslim at the time of the Prophet's death--they were large in number and spread out in the region-to enable him to limit the persons who collected the Qur'an to four? This assertion is nothing more than a conjecture about the unknown and an opinion without knowledge.
To recapitulate, in view of the above mentioned traditions regarding the Qur'an 's existence in the collected form during the Prophet's time, how can one believe that Abu Bakr was the first to collect it after assuming the caliphate? If we do accept the validity of such a claim, then the question arises as to why he ordered Zayd and (Umar to collect it from palm branches, flat stones, and the memories of men? Why did he not take it from ( Abd Allah, Mu(adh, and Ubayy, who were alive at the time of the collection, and who, along with Salim, were, according to the Prophet's instructions, the persons from whom the Qur'an should be acquired? It is true that Salim had been killed in the battle of Yamama, and thus the Qur'an could not be acquired from him. Nevertheless, Zayd, as it appears from this tradition, himself was one of the compilers of the Qur'an. As such, there was no need to look for, or ask, someone else, especially as he was a wise and trusted man, as Abu Bakr himself said. Besides all these points, the tradition about the "two things of high estimation" (thaqalayn) indicates that the Qur'an existed as a complete collection during the Prophet's time, as we shall explain further below.
The Contrariety of the Collection Traditions to the Book of God:
These traditions are evidently contrary to the Qur'an. For many verses of the Noble Book demonstrate that the suras of the Qur' an were distinct in form and content from each other, and were widely spread among the people, including the idolaters of Mekka and the people of the Book. Significantly, the Prophet had challenged the unbelievers and idolaters to produce the like of the Qur'an, and the like of ten suras from it, and even one sura. This means that the suras of the Qur'an were available to them. Numerous verses apply the word al-kitab (the Book) to the Qur'an. Moreover, in the famous tradition of al-thaqalayn, the Prophet says, "I leave among you two things of high estimation: the Book of God and my Family ." In this tradition there is evidence that the Qur'an had been collected and written, because it is not correct to call it al-kitab when it is merely in the [people's] memories. Indeed, it is even inappropriate to apply the word al-kitab to the fragments written on palm branches, flat stones, and shoulder blades, except when such an application is figurative and from particular attention. But a word may not be used metaphorically without something to indicate that. The word al-kitab obviously signifies a single and united entity. It is not applied to a text which is scattered and not collected, let alone [one which is] still if unwritten and preserved only in the memories.The Contrariety of the Collection Traditions to Rational Judgment:
These traditions are also contrary to rational judgment. Undoubtedly, the greatness of the Qur'an in itself, the measures taken by the Prophet to memorize it and recite it, the importance attached by Muslims to the measures taken by the Prophet, and the divine reward they will get for that-- all these factors go against the collection of the Qur'an in the way it is described in these traditions. There are numerous aspects to the Qur'an, anyone of which would be sufficient cause for the Qur'an to be a subject of attention for Muslims, and a reason for its popularity, even among children and women, let alone men. These,aspects are [the following]:1.
The eloquence of the Qur an:
The Arabs used to attach much Importance to thememorization of eloquent speeches, and for this reason they used to memorize the .pre-Islamic poetry and speeches. Thus, how would they fail to memorize the Qur'an, which challenged all the eloquent speakers with its eloquence, and silenced all the articulate speakers with its expressive language. Indeed, all the Arabs had turned toward it, regardless of whether they were believers [in it] or unbelievers. The believer memorized it because of his faith, and the unbeliever did so because he aspired to counter it and invalidate its evidential character.2.
The Prophet's expression of his desire to memorize it and to protect it:
He had special power and authority in the community, and customarily, when the leader expresses his desire to protect a book or to read it, that book would become wide-spread among the subjects who wish to gain his pleasure for the sake of religious or worldly gain.3.
Memorization of the Qur'an was a cause for raising the stature of a person among the people and gaining their respect.
Those who are well informed about history know that the readers and the memorizers of the Qur'an enjoyed enormous prominence and great prestige among the people. This was one of the most powerful reasons for the people to have an interest in memorizing the Qur'an, either in its entirety, or any portion of it possible.4.
Requital and reward
[in the hereafter] accrued to the reader and memorizer of the Qur'an for reciting and preserving it.These are the most important factors that induced the people to memorize and to safeguard the Qur'an. The Muslims attached great importance to the Qur'an and safeguarded it more than their own selves, or their wealth and their children. It has been related that a number of women collected the entire Qur'an. Ibn Sa'd, in his al-Tabaqat relates the following narrative:
Al-FadI b. Dakin informed us, al-Walid b. 'Abd Allah b. Jami related to us, saying: "My grandmother told me about Umm Waraqa bint ' Abd Allah b. al-Harith, whom the ,. Messenger of God (peace be upon him and his progeny) used to visit and call a martyr (shahida), and she used to collect the Qur'an. When the Messenger of God was about to leave for the battle of Badr, she said to him. 'Do you allow me to come out with you to nurse your wounded and take care of your sick? Maybe God would lead me to mar- tyrdom (shahida).' The Prophet replied, 'Indeed, God has planned martyrdom for you through your collection of the Qur'an."' [12]
If this was the case with women in the matter of the collection of the Qur'an, what would be the case with the men? A large number of those who memorized the Qur'an during the Prophet's time are cited in the sources. Thus, al-Qurtubi writes: "Seventy Qur'an reciters were killed during the battle of Yamama, and a similar number had been killed during the Prophet's time at Bi'r Mauna." [13]
In tradition l0, cited above, it was mentioned that the reciters who were killed in the battle of Yamama numbered four hundred. Moreover, the importance that was attached by the Prophet to the Qur'an--in fact, he had many scribes, particularly since the Qur'an was revealed gradually in twenty-three years-impels us to conclude with certainty that the Prophet had ordered the writing of the Qur'an during his lifetime. To this effect, Zayd b. Thabit reported, "We used to record the Qur'an from parchments in the presence of the Messenger of God." And, about this tradition, al-Hakim says: "According to the rules set by the two shaykhs [al-Bukhari and Muslim], this tradition is sound, although they have not mentioned it. Hence, this tradition provides clear evidence that the Qur'an was collected during the Prophet's time." [14]
As for memorization of some suras or part of a sura, this was very common. In fact, there was rarely a Muslim man or woman who did not do that. 'Ubada b. al-Samit reports:
"The Messenger of God used to be busy. Thus, when any person immigrated and came to the Messenger, he would send him to one of us to teach him the Qur'an." [15]
Kulayb related:
"I was with' Ali (peace be upon him). He heard the voices of those who were reciting the Qur'an in the mosque. At that he said, "Blessed be those. ..." [16]
In another tradition, 'Ubada b. al-Samit says:
"When a person used to migrate [to Medina], the Messenger of God used to turn him over to one of us to teach him the Qur'an. Thus, the mosque of the Messenger of God used to reverberate with the sounds of recitation of the Qur'an, until the Messenger of God ordered them to lower their voices so as not to make errors." [17]
It can be maintained with certainty that memorization of the Qur'an, however partially, was prevalent among Muslim men and women, to the extent that a Muslim woman used to make her bridal gift [i.e., she accepted her husband's teaching her as being the bridal gift to which she was entitled] teaching her a sura or more from the Qur'an.18 In the light of all this interest, how is it possible to say that the collection of the Qur'an was delayed until the caliphate of Abu Bakr, and that Abu Bakr, in collecting the Qur'an, needed to have, [for every fragment], two witnesses who would testify that they had heard it from the Messenger of God (peace be upon him and his progeny)?
The Contrariety of the Collection Traditions to the Consensus ( Ijma' ) of the Community:
These traditions contradict the consensus of all Muslims that the Qur'an cannot be established except through an uninterrupted and successive narration from the Prophet himself. The traditions say that the verses of the Qur'an, at the time of their being collected, could be established only through the testimony of two witnesses or through the testimony of one witness if his testimony equaled that of two; hence, it follows that the Qur'an could also be established through a single narration. Is it possible for a Muslim to abide that? It is enigmatic how one can accept as sound the traditions which indicate that the Qur'an was established through testimonies, and, simultaneously, can hold the view that the Qur'an cannot be established except through uninterrupted transmission from the Prophet. Is not the absolute necessity that the Qur'an be uninterruptedly transmitted reason enough to regard all these traditions as absolutely false? It is strange that some scholars, like Ibn Hajar, have identified the two witnesses in the traditions as meaning the existence of a written text and an [ oral tradition dating back to the Prophet]. 19 One may conjecture that he was compelled to offer this explanation by the generally held condition about the necessity of uninterrupted transmission of the Qur'an. However, this explanation is obviously distorted on the following grounds.First
, it contradicts the explicit statement of all traditions, cited above, that indicate that the Qur'an was collected.Second
, according to this explanation, it becomes necessary to maintain that those who collected the Qur'an did not write that which was proven to be part of the Qur'an through successive transmission; in other words, they dropped from the Qur'an that which was already proven through uninterrupted transmission.Third
, there was no need to write down and memorize a verse which was already established through uninterrupted transmission. At the same time, writing and memorizing could not establish any verse as being part of the Qur'an if its transmission was not uninterrupted. At any rate, there is no point in making them a precondition in the collection of the Qur' an.To summarize, these traditions must be discarded because they make the point that the Qur'an can be established without its having been uninterruptedly transmitted. This view has been discredited through the consensus of all Muslims.
Collection Traditions and the Ateration (Tahrif) of the Qur'an through Addition:
If these traditions were authentic, and if it were possible to use them as evidence that alteration through omission (naqs) occurred in the Qur'an, it would follow that whoever made this deduction would take them as evidence of alteration through addition (ziyada). The reason is that the method presumably employed in collecting the Qur'an entails this corollary .It is not possible for anyone to deny this on the grounds that the extent of inimitability of Qur'anic eloquence precludes the possibility of adding to its text, and for that reason no analogy can be drawn between alteration through addition and alteration through omission. The reason that such an argument cannot be made is the fact that while the Qur'an's inimitability can preclude the possibility of matching a whole sura, it cannot prevent the addition to its text of a word or two or even a full verse, especially if it were a short one. Had such a possibility not existed, there would have been no need for the testimony of two witnesses, as related in the collection traditions, for a verse brought by a single person could have proved itself, by its eloquence, to be part of the Qur'an. Therefore, whoever maintains that tahrif occurred cannot avoid the corollary that additions have occurred as well, and this is absolutely against the consensus of the Muslims.To conclude, the attribution of the collection of the Qur'an to the caliphs is an imagined view, contrary to the Book of God, the Sunna of the Prophet, and reason. It is not possible, for those who believe that tahrif occurred, to use this belief in their arguments and assertions. Even if we were to admit that Abu Bakr was the one who collected the Qur'an during his caliphate, then we should have no doubt that the method of collection described in these traditions is fallacious, and that the collection of the Qur'an was based on its uninterrupted transmission among Muslims. All that happened, in other words, is that the collector recorded in a codex what was preserved in the memories by means of successive transmission from the Prophet.
There is, however, no doubt that 'Uthman collected the Qur'an during his time, not in the sense that he collected the verses and the suras in one volume, but in the sense that he united the Muslims on the reading of one authoritative recension, destroyed all the other texts that disagreed with it, wrote to the other regions of the empire to [have them] destroy all the copies in their possession, and forbade people to dispute the manner of reading the Qur'an. These facts have been accepted explicitly by a large number of Sunni scholars.
Al-Harith al-Muhasibi writes:
The prevalent view among people is that the one who collected the Qur'an was 'Uthman, but they are wrong. 'Uthman compelled people to read [the Qur'an] in a uniform way on the basis of a selection which he agreed upon with the Muhajirun (Emigrants) and Ansar (Helpers) who were present at the time. He did this because he feared the out- break of sedition as a result of the dispute between the people of Iraq and Syria regard- ing the ..styles" (harfs) of the readings. Before this, several versions of the text existed, based on the seven harfs in which the Qur'an was revealed. [20]
As for the one reading on which 'Uthman united the Muslims this reading was the one in circulation among Muslims, and which reached them through uninterrupted transmission from the Prophet (peace be upon him and his progeny). Moreover, he banned the other readings, which were founded on the traditions that spoke about the revelation of the Qur'an in seven harfs. We demonstrated the falsity of these traditions earlier in this study. This action by 'Uthman was not criticized by anyone among the Muslims because the dispute over the readings was causing a conflict, sedition, and loss of unity among Muslims, to the extent that they were accusing each other of disbelief. As noted in some of the traditions, the Prophet had prohibited disputes in the matter of the Qur'an. The thing which 'Uthman was criticized for was his destruction of the rest of the codices and his ordering other regions of the empire to do the same with those texts that were in their keeping. Indeed, a group of Muslims protested against 'Uthman for doing that and called him "the destroyer of the [Qur'anic] texts."
Summary:
It has been adequately demonstrated that the tradition about tahrif (corruption of the text in any form) is nothing more than a delusion and an imagination, maintained by those with weak reasoning, or those who fail to take into consideration all the pertinent details needed to derive a sound opinion, or those who are compelled to hold such an opinion. Any rational person can detect the weakness of the argument of those upholding such a distorted view of the state of affairs in the early history of Islam.Notes:
1. Bukhari, Sahih, vol. 6, pp. 477-78.
2. Ibid., pp. 478-80. These two traditions, and the nineteen that follow, are quoted in Ibn 'Abd al-Muttaqi, Muntakhab Kanz al- 'Ummal in the margin of Ibn Hanbal, Musnad, vol. 2, pp. 43-52.
3. Suyuti, al-Itqan, sec. 18, vol. I, pp. 167-68.
4. Qurtubi, Tafsir, vol. I, p. 56.
5. The mathani suras (as the term occurs here) are those consisting of less than a hundred verses, but more verses than those in the short suras in the last portion of the Qur' an, known as al-mufassal. (Opinions diverge widely as to where this portion of the Qur'an starts, some putting it as early as sura 50.)-Trans.
6. The mi'in suras are those with more than a hundred verses.-Trans.
7. Ibn ' Abd al-Muttaqi, Muntakhab Kanz al- 'Ummal, vol. 2, p. 48.
8. Ibid, p. 52.
9. Bukhan, Sahih, vol. 6, p. 487.
10. Ibid.
11. Suyuti, al-Itqan, sec. 20, vol. I, p. 202.
12. Ibid., 20, pp. 203-4.
13. IbIbid., p. 200. Al-Qurtubi, in Tafsir, vol. I, p. 50, says: "And among them [the reciters], on that day [yawm (a battle of) al- Yamama] seven hundred were killed, as reported."
14. Muhammad b. ' Abd Allah al-Hakim al-Nisapiuri, Al-Mustadrak 'ala al-Sahihayn fi al-Hadith wa fi Dhaylihi Talkhis al-Mustadrak, 4 vols. (Riyadh: Maktabat wa Matba'at al-Nasr al-Hadithah, n.d.), vol. 2, p. 611.
15. Ibn Hanba1, Musnad, vol. 5, p. 324.
16. IbIbn ' Abd al-Muttaqi, Kanz al- 'Ummal, vol. 2, p. 185.
17. Zurqani, Manahil al- 'irfan, p. 324.
18. This tradition has been related by al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, and al-Nasa'i. See Mansur 'Ali Nasif, Kitab al-Taj al-Jami li-al-Usul fi Ahadith al-Rasul (Cairo: Matba'at 'Isa al-Babl al-Halabi, n.d.) vol. 2, p. 332.
19. Al-Suyuti, al-Itqan, sec. 18, vo1. 1, p. 167.
20. Ibid., p. 171.
By Ayatullah Abu Al-Qasim Al-Khui
Translated by Abdulaziz Sachedina.
[Chapter VI of Al Bayan Fi Tafsir Al Qur'an (The Prolegomena to the Qur'an)]
synopsis: Presentation of the traditions about the revelation of the Qur'an according to seven harfs; a refutation of these traditions; the lack of any reference to a rational meaning of the revelation of the Qur'an in seven harfs; the ten interpretations mentioned for the seven harfs; explanation of the incorrectness of these interpretations.
It has been narrated in the traditions of the Sunnis that the Qur'an was revealed in sevenharf (1)It is appropriate to present these traditions first and then undertake the investigation [of them].
1. Al-Tabari relates a tradition on the authority of Yunus and Abu Kurayb, who reported from a chain of transmission that goes back to Ibn Shihab, whose chain of transmission had gone back to Ibn 'Abbas, who had said that the Prophet (peace be upon him and his progeny) said: "Gabriel recited to me the Qur'an inone harf. Iasked him to repeat it, and continued to ask him for more until he ultimately recited it in sevenharfs."(2)
Muslim relates this tradition on the authority of Hurmalah, who related it from Ibn Wahb, who had related it from Yunus.(3) Al-Bukhari relates it through another chain of transmission(4) and also relates its content from Ibn al-Barqi, whose chain of transmission goes back to Ibn 'Abbas.
2. Al-Tabari also relates on the authority of Abu Kurayb, whose chain of transmission goes back to 'Abd al-Rahman b. Abl Layla, who had reported from his grandfather, who had reported from Ubayy b. Ka'b, who had said:
I was in the mosque when a man came in to pray. He recited the Qur'an with a reading which I disapproved of him using. Then another man entered and recited in a way different from that of his fellow worshiper. So we all went to the Messenger of God (peace be upon him and his progeny). I said: "O Messenger of God, this person recited in a reading which I disapprove of him using. Then came this fellow and recited with a reading that was different from that of his fellow worshiper." The Prophet commanded both of them to recite, and approved both readings. This threw in my heart a doubt the like of which I did not feel since accepting the faith. When the Prophet saw what had overcome me, he struck my breast, and I began to perspire as if I were contemplating God in great fear. Then he said to me, "O Ubayy, it was conveyed to me to recite the Qur'an in oneharf." Ireplied, requesting him [the angel] to make things easier for my community. He came to me a second time and told me to recite the Qur'an inone harf.(5) Again, I requested him to make things easier for my community. He returned a third time and told me to recite it in sevenharfsand [added that] "for each repetition [of God's command] you may ask something of Me." Thus, I said, "O my God, forgive my community! O my God, forgive my community." And I delayed the third request for the day when all creatures, including Abraham (peace be upon him), would ask for my intercession.
This tradition is also reported by Muslim, with only a slight variation.(6)Al-Tabari also relates it, with very little difference, on the authority of Abu Kurayb, through another chain of transmission. He also relates a variant on the authority of Yunus b. 'Abd al-A'la and Muhammad b. 'Abd al-Acla al-San'ani, who had reported from a chain of transmission going back to Ubayy.
3. Tabari relates on the authority of Abu Kurayb, who reported from a chain of transmission going back to Sulayman b. Surad. who had reported from Ubayy b. Ka'b, who had said:
I went to the mosque and heard a man reciting, I asked him, "Who taught you this recitation?" He said, "The Messenger of God (peace be upon him and his progeny)." I took him to the Prophet and said, "Ask this man to recite." The man recited and the Prophet said, "Well done!" I said, "But you taught me to read like this and like that"-[giving him examples]. The Prophet said, "Well done to you as well!" I said, "You have approved both recitations!" He struck me on my chest with his hand and prayed, "O, God, take away doubt from Ubayy!" I began to perspire and was filled with great fear. Then he said: "The two angels came to me. One of them said, 'Recite the Qur'an inone harf.'The other said, 'Increase it for him,' and I said, 'Increase it for me.' [At that] he said, 'Recite it in two harfs.'This went on until the number reached seven. Thus, he said, 'Recite it in sevenharfs.'"
4. Al-Tabari relates on the authority of Abu Kurayb, whose chain of transmission goes back to 'Abd al-Rahman b. Abl Bakra, who reported from his father, who had said:
The Prophet (peace be upon him and his progeny) said: "Gabriel said, 'Recite the Qur'an in oneharf.'Michael said, 'Ask him to increase.' Gabriel said, [Recite] 'in twoharfs.'[This went on] the number reached six or sevenharfs"-this doubt [about the number] is on the part of Abu Kurayb. "Then he (Gabriel) said: 'All these[harfs]are clear and sufficient as long as no verse about punishment ends in mercy, nor a verse about mercy in punishment. It is as if one were to sayhalummainsteadof ta'ala'"[both meaning "Come!"](7)
5. Al-Tabari relates on the authority of Ahmad b. Mansur, whose chain of transmission goes back to 'Abd Allah b. AbT Talha, who reported from his father, who had reported from his grandfather, who had said:
A man recited [the Qur'an] to 'Umar b. al-Khattab, and 'Umar altered his reading for him. The man said, "I recited it to the Prophet (peace be upon him and his progeny), and he did not alter it for me." Both argued in the presence of the Prophet. The man asked, "O Messenger of God, did you not teach me to recite the verse in such and such a manner?" The Prophet said, "Yes." Something occurred in 'Umar's mind and the Prophet perceived it in his face. He struck his chest and said, "Drive away the satan." He repeated this thrice, and then added, "O 'Umar, the Qur'an is all the same, as long as you do not turn mercy into punishment and punishment into mercy."
Al-Tabari also relates on the authority of Yunus b. 'Abd al-A'la, whose chain of transmission goes back to 'Umar b. al-Khattab, an incident similar to the one reported above involving 'Umar and Hisham b. Hakim. Al-Bukhari, Muslim, and al-Tirmidhi also relate the story of 'Umar and Hisham, but with another chain of transmission, and variations in the wording of the tradition. (8)
6. Al-Tabari relates on the authority of Muhammad b. al-Muthanna, whose chain of transmission goes back to Ibn Abl Layla, who reported on the authority of Ubayy b. Ka'b, who said:
He said that the Prophet (peace be upon him and his progeny) was at the watering place of Banu Ghaffar when Gabriel came to him and said, "God has commanded you to teach your community the Qur'an in oneharf."He (the Prophet) said, "Ask God for His forgiveness and mercy and [tell Him] that my community cannot bear this." Then Gabriel came again to him and said, "God has commanded you to teach the Qur'an to your community in twoharfs."The Prophet replied, "Ask God for His forgiveness and mercy and [tell Him] that my community cannot bear this." Then Gabriel came a third time and said, "God commands you to teach the Qur'an to your community in threeharfs."The Prophet said, "Ask God for His forgiveness and mercy and [tell Him] that my community cannot bear this." Then Gabriel came the fourth time and said, "God commands you to teach your community to read the Qur'an in sevenharfs."In whicheverharf theyread, they would have recited correctly.
This tradition is also related by Muslim in hisSahih.(9)Al-Tabari relates something to this effect from Ibn Kurayb, too, whose chain of transmission goes back to Ibn Abl Layla, who reported from Ubayy b. Ka'b. He also relates part of the tradition, with slight variations, on the authority of Ahmad b. Muhammad al-Tusi, whose chain of transmission goes back to Ibn Abl Layla, who reported from Ubayy b. Ka'b. As well, he relates it on the authority of Muhammad b. al-Muthanna, whose chain of transmission reaches [back to] Ubayy b. Ka'b.
7. Al-Tabari also relates on the authority of Abu Kurayb, whose chain of transmission goes back to Zarr, who reported from Ubayy b. Ka'b, who had said:
The Messenger of God met Gabriel at a place called Ahjar al-Mara'. He said, "I have been sent to a community of unlettered people(ummiyyun), among whom are youths and servants, old men and women." Gabriel said, "In that case, teach them the Qur'an in sevenharfs."(10)
8. Al-Tabari also relates on the authority of(Amr b. 'Uthman al-'Uthmami, whose chain of transmission goes back to al-Maqbari, and from him to Abu Hurayra, who said:
The Prophet (peace be upon him and his progeny) said: "Indeed, this Qur'an has been revealed in sevenharfs.Hence, read it [in any oneharf] and there is no objection [in so doing]. However, do not wind up a mention of mercy with that of punishment, nor a mention of punishment with that of mercy."
9. Al-Tabari also relates on the authority of 'Ubayd b. Asbat, whose chain of transmission goes back to Abu Salma, and from him to Abu Hurayra, who said:
The Messenger of God (peace be upon him and his progeny) said, "The Qur'an was revealed in sevenharfs[that indicate God is] The All-Knowing, the All-Wise, the All-Forgiving, the All-Merciful."
Al-Tabari relates a similar tradition on the authority of Abu Kurayb, whose chain of transmission goes back to Abu Salma, and from him to Abu Hurayra.
10. Al-Tabari [relates] from Sa'Td b. Yahya, with his chain of transmission going back to 'Asim, and from him to Zarr, and to 'Abd Allah b. Mas'ud, who said:
We were debating about a sura of the Qur'an, whether it had thirty-five or thirty-six verses. Consequently, we went to the Messenger of God (peace be upon him and his progeny), and found him engaged in conversation with 'Ali. We told him that we had disputed the reading. The Prophet's face became red [with anger] and he said, "Surely, those before you perished only because of their disagreement." Then he whispered something to 'Ali, who told us: "The Messenger of God commands you to recite the way you were taught."
11. Al-Qurtubi relates the following tradition on the authority of Abu Dawud, who reported from Ubayy, who had said:
The Messenger of God (peace be upon him and his progeny) said: "O, Ubayy, I used to recite the Qur'an. I was asked whether [to recite it] in one harfor two. The angel who was with me said, 'Say, in two.' Then I was asked, 'In two or threeharfs?'The angel who was with me said, 'Say, in three.' [This went on] until the number reached seven. Then he said, 'Any of these [sevenharfs]is comprehensive and sufficient. Thus, you can say, [God is] the All-Hearing, Knowing, Mighty, and Wise, as long as you do not confuse a verse about punishment with one about mercy, and vice versa.'"(11)
These are the most important traditions on this subject, all of them [being] related through Sunni channels. They contradict the sound tradition reported by Zurara on the authority of Abu Ja'far [the Imam Muhammad al-Baqir] (peace be upon him). He said:
The Qur'an is one, revealed by the One. However, the differences are caused by the transmitters [of the readings].(12)
Al-Fudayl b. Yasar said to Abu 'Abd Allah [the Imam Ja'far al-Sadiq] (peace be upon him), "People are saying that the Qur'an was revealed in sevenharfs."The Imam said: "They lie, those enemies of God. Undoubtedly, it was revealed in oneharf from the One Being."(13)
We already stated briefly that the points of reference in matters of religion, after the Prophet (peace be upon him and his progeny), are the Book of God and the Family of the Prophet (ahl al-bayt),from whom God removed all impurities, [thereby] purifying them thoroughly, as they ought to be. A detailed treatment of this subject shall follow after this, God willing. There is no value to the traditions when these contradict those [traditions] that are proven sound. It is for this reason that it is not important to discuss the chains of transmission of these reports,for[contradicting the sayings of the Imams] is the first thing that makes a tradition fall short of being reliable and authoritative [evidence in deriving legal decisions on its basis]. Add to this the disagreement and inconsistency among them, and the incongruity in some of them between the questions and the answers.
The Incoherence of the Traditions
Among the inconsistencies is that some of the traditions indicate that Gabriel taught the Prophet (peace be upon him and his progeny) oneharfof reading, and that the Prophet asked him to increase theharfs,and the angel did so, till the number of theharfsreached seven. This indicates that the increase was gradual. But in some traditions, the increase occurs all at once in the third instance; in others, God commanded the Prophet in the third instance to recite in threeharfs,and the command to recite it in seven harfswas in the fourth instance.
Among the contradictions is that some traditions indicate that all the increases [to sevenharfs]were made in one instance, and that the Prophet's request for the increase was on Michael's advice. Thus, Gabriel increased it until the number reached seven. Other traditions indicate that Gabriel left and returned each time [to receive God's response to the Prophet's request].
Another inconsistency is that some traditions narrate that Ubayy entered the mosque and saw a person reciting [in a version] contrary to his reading. In other narratives, he was in the mosque when two persons entered and recited the Qur'an [in a version] contrary to his reading. There is contradiction as well in what the Prophet said to Ubayy, and so on.
An example of the incongruity between the questions and the answers occurs in the tradition [related] by Ibn Mas'ud, where 'Ali (peace be upon him) reportedly said, "The Messenger of God (peace be upon him and his progeny) commands you to recite the way you were taught." This response has no connection with the subject of the argument regarding the dispute over the number of verses. In addition to all that, the tradition does not refer to the sevenharfsin any rational sense, nor does it afford the observer any accurate understanding of the expression "sevenharfs."
The Interpretations of the Seven Harfs
A number of interpretations have been given to explain the revelation of the Qur'an in sevenharfs.We will refer to the important ones, discuss them, and demonstrate their incorrectness.
The Approximation Interpretation
[First], the expression "sevenharfs"refers to different words that are close in meaning, such as 'ajjil, asri',andis'a(all meaning "move quickly"). These harfsremained in circulation until the caliphate of 'Uthman, who reduced them to oneharfand ordered all other texts based on the remaining six to be destroyed. This interpretation was adopted by al-Tabari,(14) and by others. According to al-Qurtubi, this opinion was [indeed] adopted by the majority of scholars,(15) and so did Abu' Amr b. 'Abd al-Barr say this.(16) They supported their argument on the traditions related by Ibn Abi Bakra, Abu Dawud, and others mentioned above, as well as on a tradition reported by Yunus on the authority of Ibn Shihab, who said:
Sa'id b. al-Musayyab informed me about the person who is mentioned by God in the verse, "And we know very well that ... they say: 'Only a mortal teaches him' (Q. 16:103)." He [this person] was infatuated by the fact that he was engaged in writing down the revelation. The Messenger of God (peace be upon him and his progeny) used to dictate to him [the words]sami 'un 'alimor'azizun hakim,or something to that effect, used as verse endings. Then the Messenger, being under [the influence of the] revelation, would be distracted from him. The man would sometimes inquire from the Messenger of God, saying, "Is it'azizun hakimor saml'un 'allm or 'azizun 'alim?"The Messenger would say to him, "Whichever you write is all right." He was infatuated by this. Thus, he used to say, "Muhammad has entrusted [the writing of the revelation] to me, and I write what I wish."
They also drew their conclusion from Anas's reading of Q. 73:6, as follows:Inna nashi 'at al-layli hiya ashaddu wat'an wa aswaba qilan[instead ofwa aqwama qilan].(17) Someone said to him, "O Abu Hamza, the word in the verse isaqwama."He said,"Aqwama, aswaba,orahdaare all the same."(18) They also drew their conclusion from Ibn Mas'ud's reading of Q. 36:29: Inn kanat ilia zaqiyyatan[instead ofsayhatan] wahidatan',(19) and from a tradition reported by al-Tabari from Muhammad b. Bashshar and Abu al-Sa'ib, whose chain of transmission goes back to Humam. According to this tradition, Abu al-Darda' was teaching a man how to readInna shajarata al-zaqqumi ta 'amu al-athimi[The tree of Zaqqum is the food of the sinner (Q. 44:43-44)]. But the man, again and again, read it as Inna shajarata al-zaqqumi ta 'amu al-yatimi[The tree of Zaqqum is the food of the orphan]. After unsuccessfully making the man repeat the verse, Abu al-Darda' realized that he did not understand the difference betweenathim(sinner) andyatim(orphan) regarding the closeness between them. So he taught him:Inna shajarata al-zaqqumi ta 'amu al-fajiri[The tree of zaqqum is the food of the wicked].(20)
Moreover, they also made their inference from the traditions, cited above, that indicate how far one can go in facilitating the reading: "As long as no verse about punishment ends in mercy, nor a verse of mercy in punishment." The limits set down in this injunction serve no purpose except if the reference to the sevenharfsis intended as a permission to substitute some words for others. Consequently, an exception was made in that a verse about punishment may not be concluded with mercy, nor a verse about mercy with punishment. According to these traditions-and once the concise traditions which deal with the seven letters have been referred back to the traditions which deal with the matter at length and make it clear-we have no choice but to understand those traditions in the sense explained above.
However, all the meanings that have been suggested for this expression are extraneous to the object of these traditions, as we shall indicate; therefore, we must discard the traditions because abiding by their contents is impossible. There are several reasons for that.
First, the above interpretation of the sevenharfsis applicable only in some places in the Qur'an where it is possible to refer to seven synonymous words. But, inevitably, it does not apply to most of the Qur'an. Then, how does one conceive of these sevenharfs,in which the Qur'an is said to have been revealed?
Second, if this interpretation means that the Prophet (peace be upon him) permitted the replacement of words in the existing Qur'an with other words close in meaning, as stated in some of the traditions, then the very possibility of making such a change would undermine the Qur'an, which is a timeless miracle and an irrefutable proof for all people. A rational person would surely know that this would cause people to renounce the revealed Qur'an and fail to heed it. Is it possible for any reasonable person to imagine that the Prophet would permit the reader to recite,Yasln wa al-dhikri al-azim innaka la-mina al-anbiya'just to please those who regard such a thing as permissible? However, this is nothing more than a false accusation. Indeed, God, the Exalted, says:
Say [O Muhammad]: It is not for me to change it of my own accord. I only follow that which is revealed to me (Q.10:15).
If [indeed] it is not for the Prophet to change it of his own accord, how could that be possible for others? The Prophet had taught Barra' b. 'Azib a prayer in which there was the phrasewa nabiyyuka al-ladhi arsalta.Barra' read it aswa rasuluka al-ladhl arsalta.(21)The Prophet ordered him not to write theword al-rasul(messenger) in place ofal-nabi(prophet).(22) If this was the case with a prayer, then how would it be with the Qur'an? If, however, the purport of the above interpretation is that the Prophet recited the Qur'an according to the sevenharfs,as maintained by the numerous traditions cited above, then the one who maintains such an opinion should point out these sevenharfsin which the Prophet recited the Qur'an, for God, the Exalted, has promised to preserve what He has revealed:
Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian (Q. 15:9).
Third, the abovementioned traditions have related that the purpose of revealing the Qur'an in sevenharfswas to make it easier for the Muslim community, because they could not recite according to one dialect. This was what impelled the Prophet to pray God asking Him to increase the number of dialects to seven. Yet we have seen that the differences in readings led some Muslims into mutual accusations of disbelief, until 'Uthman restricted the reading to oneharf,and destroyed all the other texts.
Certain conclusions may be derived from the above discussion:
1. The dispute over the readings of the Qur'an was a curse on the Muslim community, whose effects became evident during the caliphate of 'Uthman. Accordingly, how could it be true that the Prophet (peace be upon him and his progeny) had asked God for something which would cause corruption in the community? And how could it be true that God granted such a request? Many traditions report that the Prophet admonished against disagreement, warning that it would lead to the destruction of the community. Some traditions relate that the Prophet's face changed, and became red with anger, when he was told about the dispute over the reading. Some of these traditions have already been mentioned and others will be cited here.
2.The abovementioned traditions include a statement to the effect that the Prophet said that the Muslim community will not be able to "read [the Qur'an] in oneharf."This is a clear falsehood, which cannot conceivably be attributed to the Prophet, for we find that the community, after 'Uthman, in spite of its different races and languages, was able to read the Qur'an in one way. Consequently, how could it be difficult for it to agree on one way during the lifetime of the Prophet, when the community was made up of people who spoke pure Arabic?
3. The dispute that compelled 'Uthman to confine the reading to one style also occurred during the Prophet's lifetime, and the Prophet confirmed each reader in his reading, and ordered the Muslims to accept them all, informing them that this represented the mercy of God on them. How, then, could it be permissible for 'Uthman and those after him to close the gate of divine mercy in spite of the Prophet's order to allow people to read the Qur'an? How could it be permissible for Muslims to reject the Prophet's opinion and accept 'Uthman's and endorse his action [in this regard]? Did they find him more merciful to the community than its Prophet? Or did they find him more aware of something about which the Prophet (God forbid!) was ignorant? Or did the revelation come down on 'Uthman to abrogate theseharfs?
In short, this opinion is so appalling that it does not deserve the effort of refuting it, and this was the basic factor that caused later Sunni scholars to reject it. It is for this reason that some of them, such as Abu Ja'far Muhammad b. Sa'dan al-Nahawi and al-Hafiz Jalal al-Din Suyuti, have resorted to the view that these reports [about the sevenharfs]belong to the category of ambiguous traditions, whose purport is unknown.(23)They say this despite the fact that, as the reader has seen, their purport is clear and no one who reflects on them can doubt that, because the majority of scholars have spoken of them and followed them.
The Seven Gates
In the second interpretation, the term "sevenharfs"is intended to mean the seven [heavenly] gates (al-abwab al-sab'a) from which the Qur'an came down. These deal with verses about prohibition(jazr)and command(amr),what is lawful and unlawful, what is clear and ambiguous, and parables.
This explanation has been argued on the basis of a tradition related by Yunus, whose chain of transmission goes back to Ibn Mas'ud, who reported from the Prophet (peace be upon him and his progeny). He [Ibn Mas'ud] said:
The first [heavenly] book came down from one gate and in oneharf.The Qur'an came down from seven gates and in sevenharfs,which deal with prohibition and command, what is lawful and unlawful, what is clear and ambiguous, and parables. Thus, allow what it makes lawful, proscribe what it makes unlawful, do what you have been commanded, avoid what has been prohibited, be warned by its parables, act according to its clear verses, and believe in its ambiguous verses and say, "We believe therein; the whole is from our Lord" [Q. 3:7].(24)
This view can be refuted as follows:
1. According to the literal meaning of the tradition, the sevenharfs,in which the Qur'an was revealed are not the same as the seven gates from which it came down. It is therefore incorrect to explain the former by the latter, the way those who support this view have [explained it].
2. The tradition itself is contradicted by one reported by Abu Kurayb, whose chain of transmission goes back to Ibn Mas'ud, who said, "God revealed the Qur'an in fiveharfs: [These deal with the] lawful and unlawful, [the] clear and ambiguous, and [the] parables."(25)
3. The tradition is muddled in its purport, because "forbidding"(jazr)and "unlawful"(haram) have the same connotation. Consequently, the gates do not add up to seven. On the other hand, there are matters covered by the Qur'an that are not included in these seven gates, such as the genesis and the return to God, accounts of past communities, the arguments of the Qur'an, the forms of learning, and so on. If those who maintain this explanation intend to include all these subjects under the [categories of] clear and ambiguous verses, then they should also include all the other gates under them, and divide the Qur'an into twoharfsonly-the clear and the ambiguous-because all that is in the Qur'an can be classified under these two categories.
4. The notion that the subjects of the Qur'an are divided according to sevenharfs,does not accord with the contents of the previously cited traditions that speak about making matters easy for [people in] the Muslim community because they were not able to read according to oneharf.
5.Some of the previously cited traditions clearly state that the sevenharfs are the styles on which the readers differed. This last tradition, assuming that its inference is correct, does not support any explanation that differs from it.
Another Meaning of the Seven Gates
According to [a third] interpretation, the sevenharfsdeal with command, prohibition, persuasion, threat, disputation, stories of bygone communities, and parables. This explanation is supported on the tradition related by Muhammad b. Bashshar, whose chain of transmission goes back to Abu Qallaba, who said:
It has been related to me that the Prophet (peace be upon him and his progeny) said, "The Qur'an is revealed in sevenharfs[dealing with verses about] command and prohibition, persuasion and intimidation, argumentation, stories of past communities, and parables."(26)
The argument against this view may be inferred from our argument against the second view [cited] above.
The Eloquent Dialects
According to [the fourth] interpretation, the sevenharfsare the eloquent dialects of Arabic. These dialects are interwoven in the Qur'an. Hence, parts of it are in the dialect of the Quraysh; others are in the dialects of the Hudhayl, Hawazan, al-Yaman, Kinana, Tamim. and Thaqif. This view has been attributed to a group of scholars, among whom are al-Bayhaqi, al-Abhari, and the author al-Qamus[al-Fayruzabadi]. The response [to this is as follows].
1. The abovementioned traditions have determined the purport of the expression "sevenharfs." Accordingly, it is not possible to ascribe to it such meanings that do not conform to its original sense.
2.To ascribe the meaning "dialects" to theharfscontradicts what has been related on the authority of 'Umar, who said, "The Qur'an was revealed in the Mudar dialect."(27) According to this tradition, 'Umar disapproved of Ibn Mas'ud's reading [in which he said],'atta hin,instead ofhatta hin(till a time), and wrote him that "the Qur'an was not revealed in the dialect of the Hudhayl; hence, teach it to people in the dialect of the Quraysh and not that of the Hudhayl."(28)
Furthermore, it has been related that 'Uthman said to the three tribes of the three clans of the Quraysh, "If you and Zayd b. Thabit dispute over something in the Qur'an, then write it in the dialect of the Quraysh, because it was revealed in their dialect."(29)
Another tradition reports that "a dispute arose between 'Umar and Hisham b. Hakim concerning a reading in "Surat al-Furqan" (sura 25). Hisham recited it in one way, and the Prophet (peace be upon him and his progeny) said, This is the way it was revealed.' Then 'Umar recited it in another way, and the Prophet [again] said, 'This is the way it was revealed.' Then the Messenger of God added, 'This Qur'an has been revealed in sevenharfs.'"(30)
Both 'Umar and Hisham belonged to the Quraysh; therefore, there was no cause for them to disagree at that time over the reading of the Qur'an. In addition to all this, to ascribe the meaning of "dialects" to theharfshas no scientific basis and is merely a judgment without proof.
3. If those who maintain this opinion mean to say that the Qur'an includes idioms from other dialects that the Quraysh dialect did not have, then this explanation runs against those traditions that say the purpose of revealing the Qur'an in sevenharfswas to make it easier for the Muslim community [to recite]. In fact, it runs against the truth-namely, the fact that the dialect of the Quraysh predominated over all other Arabic dialects. It [the Qur'an] assimilated the most eloquent words of each dialect, and for that reason it deserved the status of being the standard for measuring the Arabic language and for applying the rules of its grammar. However, if they mean to say that the Qur'an includes other dialects, but that they are interwoven with the dialect of the Quraysh, then there would be no reason for limiting them to seven dialects, because the Qur'an contains nearly fifty dialects. [Indeed], according to a tradition reported on the authority of Abu Bakr al-Wasiti: "In the Qur'an there are fifty dialects. Those include the dialects of the Quraysh, Hudhayl, Kinana, Khazraj, Ash'ar, Namlr... ."(31)
The Mudar Dialect
According to [the fifth] interpretation,(32) the sevenharfsrefer to the seven dialects of the Mudar tribes, in particular. These dialects are interwoven in the Qur'an, and they are the dialects of the Quraysh, Asad, Kinana, Hudhayl, Tamlm, Dubba, and Qays. This explanation is refuted by everything we said above against the fourth explanation.
The Differences in the Readings
[The sixth] interpretation regards the sevenharfsas the categories of differences in the readings. Some of those who maintain this opinion have said, "We reflected on the categories of differences in the readings and found that they are seven" [in number]. In one of them, the differences are in vocalization, while the meaning and form are the same. For instance, [the verse]wa hunna utharu lakum[Q. 11:78-"They are purer for you"], usesutharu instead ofatharu.
In another category, the differences are over form and meaning, arising from differences in desinential inflection. For example,Rabbana ba 'id bayna asfarina[Q. 34:19-Our Lord, make the stage between our journeys longer] has been read in the imperative [as here] as well as in the past tense [i.e.,ba 'ad(made), instead ofba'id (make)].
In the third category, the forms are the same but the meanings differ as a result of using different letters: for example,nunshizuha,with the letterza,andnunshiruha,with the letter ra.(33)
In the fourth category, the forms are different but the meanings are the same. Thus, for instance,kal-"ihni al-manfush[Q. 101:5-like colored corded wool] was also read askal-sufi al-manfush[like corded wool].
In the fifth, both the form and meaning are different. For example,talhin mandud[Q. 56:29-clustered plantains] has also been read astal'in mandud[ranged clusters].
In the sixth category, the order of the words in the phrase is different. For example, "And the agony of death comes in truth" [Q. 50:19] has been read as "and the agony of truth comes with death."
In the seventh category, the difference consists of the addition and omission of words. For instance, "My brother has ninety-nine ewes" [Q. 38:23] has been read as "ninety-nine she-ewes";and, "As for the lad, his parents were believers" [Q. 18:80] has been read as "As for the lad, he was a disbeliever and his parents were believers"; and, "Then after their compulsion, God will be forgiving, merciful" [Q. 24:33] has been read as "After their compulsion,to themGod will be forgiving, merciful."
The above opinion may be refuted as follows:
1. There is no evidence to support this view. This is particularly so because those addressed in these traditions were unaware of these differences.
2. Among the abovementioned categories of differences, there are those which are defined on the basis of whether the difference in reading leads to a difference in meaning, or whether it does not. It is obvious that the occurrences or nonoccurrences of a change of meaning do not in themselves necessitate a division into two points. This is because the conditions of the actual word and its reading do not change. In fact, ascribing a difference to the actual word in this sense is similar to describing a thing by the condition of its object. Hence, the different readings oftalhin mandudandkal- 'ihni al-manfush[categories five and four] can be classified as one category.
3. Among the categories of differences mentioned above, there are those which are defined on the basis of whether the difference leads to a change of form, or whether it does not. Here again, it is evident that this is not cause for separate classification. The reason is that retaining the form pertains to the way the word is written, not to the way it is recited. The Qur'an is the name given to the recitation, not to the script form and not to its written version; and the revelation was in the spoken word, not in writing. Consequently, the variant readings oftalkandnunshizuha[categories five and three] are to be classified in one category, not two.
4. The traditions cited above state explicitly that the Qur'an was initially revealed in oneharf.It is evident that the intention here is not to convey that this oneharf constitutesone of the abovementioned variants. How, then, could it be possible to infer that the seven refer to them collectively?
5. Most of the Qur'an is a source of agreement among the readers, not of disagreement. Accordingly, if we add the parts on which they are in agreement to the categories of their disagreement, they add up to the number of eight. This means, [according to the above argument], that the Qur'an was revealed in eightharfs.
6.The ultimate point of the traditions quoted earlier in this chapter is that the disagreement over the readers was in fact over specific words. This was mentioned in the story about 'Umar and others. According to the preceding discussion, this disagreement forms one of the sevenharfs.In resolving their dispute, the Messenger of God (peace be upon him) did not need to offer the excuse that the Qur'an was revealed in seven harfs.Is it [even] possible to attribute the coming down of Gabriel with oneharf,then twoharfs,then three, and, finally seven, to these [word] differences? Indeed, al-Jaza'iri states it very fairly when he says: "There are many opinions in this matter, and most of them are far from accurate." It would appear that those who maintained these opinions had overlooked the content of the tradition that says that the Qur'an was revealed according to sevenharfs,and that therefore, they [the readers] said what they said.(34)
Variation in the Readings in another Sense
According to [the seventh] interpretation, the sevenharfsare the points of difference in the readings, but in a different sense than discussed so far. Al-Zurqani adopted this opinion and has related it, on the authority of Abu al-Fadl al-Razi, in his bookal-Lawa'ih:
The points of difference do not exceed the sevenharfs.First, there are differences in nouns, whether they are singular, dual, or plural, or whether they are masculine or feminine. Second, there are differences in the conjugation of the verbs, whether they are in past, present, or imperative forms. Third, there are differences pertaining to the aspects of desinential inflection(i'rab).Fourth, there are differences regarding omission and addition [of words]. Fifth, there are differences pertaining to the position of the words in the verse. Sixth, there are differences caused by phonetic change. Seventh, there are differences of accent among the different dialects, such as opening, softening, emphasizing, articulating the consonants, or contracting a letter into another, and so on.
The refutation [of this point of view is as follows]:
In our discussion of the sixth interpretation, we dealt with the problems of classifying the first, the fourth, and the fifth differences [cited by al-Zurqani]. In addition, the differences in nouns and verbs share the characteristic of involving variations in forms; hence, there is no sense in categorizing them separately. If we take into account the particulars of this classification, then it becomes necessary to regard each difference in structure-in regard to its being in the dual, plural, masculine, feminine, past, present, or imperative [forms]-as forming a separate category. In addition to that, differences in the pronunciation of the same word, involving contracting a letter into another or articulating it, or slurring a vowel or slightly articulating it, or softening a consonant or strengthening it, do not prevent it from being the same word. Ibn Qutayba, according to al-Zurqanl, has already made this point.(35)
The truth of the matter is that the points of disagreement on the readings are six in number:
First, a difference might occur in the pronunciation of the word, which does not affect its substance, such as a disagreement on whether the wordb.a.'.d (toseparate) should be read in the past tense[ba'ada]or in the imperative[ba'id],or on whether the wordamanatihim(36)(pledge) is in the plural or the singular.
Second, a difference might occur in the meaning of the word, which does not affect its form, such as a disagreement over the wordnunshizuha-whether it is written with the letterraor azayn.
Third, a difference might occur in the meaning and form of the word, such as the disagreement over whether the word [in Q. 70:9 and Q. 101:5] isal- 'ihnioral-suf (colored wool or wool).
Fourth, a difference in the form of a word might arise from a disagreement over its desinential inflection, such as the difference in reading theword arjulakum(accusative case) orarjulikum(genitive case).
Fifth, a difference might occur in the position of a word in the sentence, such as the examples that have been cited above.
Sixth, a difference might occur in the addition or omission of words, as shown in the examples above.
Single-Digit Plurality
According to this [eighth] opinion, the wordseven[in the traditions] refers to a plurality of single digits [and not necessarily to the number seven only], just as the wordsseventyandseven hundredrefer, respectively, to two- and three-digit pluralities. This opinion has been attributed to al-Qadi 'Ayyad and those who followed him.
The response [to this is as follows]. This opinion is contrary to the apparent meaning of the traditions. In fact, it is contrary to the explicit meaning of some of them. Moreover, this cannot be regarded as an independent view distinct from other interpretations, because it does not determine the meaning of the word harfsin the traditions. This is necessary. Obviously, it accepts one of the meanings mentioned above; hence, it is refuted as they have been.
The Seven Readings
One of the meanings suggested for the sevenharfsunder discussion is that which involves seven different readings of the Qur'an.
The response [to this is as follows]. If these seven readings are intended [to mean] the famous seven readings, then we have already explained to the reader [in chapter 5] the baselessness of this probability. However, if the sevenharfsare intended to absolutely mean the seven readings, then it is evident that the number of readings is more than one. On the other hand, it is impossible to interpret this view as meaning that the utmost number of possible variants of every word in the Qur'an is seven. For, if it is intended that the majority of the words in the Qur'an can be read in seven different ways, then such a view is invalid, because the words that can be read in seven different ways are very few indeed. And if it is intended that this condition is present in some words and by way of partial confirmation, then it is obvious that some of the Qur'an's words can be read in more than seven ways. The expressionwa 'abd al-taghut[Q. 5:60-who serves idols], for example, was read in twenty-two different ways, and the worduffin[Q.17:23, 21:67,46:17-fie] in more than thirty ways. Furthermore, this opinion does not agree with the terms of the traditions [cited above], and most of the other views on this matter are like it in that respect.
The Different Dialects
According
to [the tenth] interpretation, the sevenharfsrefer to the different
accents with which a single word may be pronounced. This view was
adopted by al-Rafi'i in his book I'jaz al-Qur'an.(37)
Al-Rafi'i
maintains that each community among the Arabs had a particular way of
pronouncing certain words. For this reason, we find that the Arabs
differ in the way they pronounce the same word, in accordance with
their different accents. Thus, for example, an Iraqi changes the
letterqaf inthe wordyaquluto the Persianqaf, whereas a Syrian changes
it to the glottal stop a. The Qur'an
was revealed in all these dialects to make it easier for the Muslim
community [comprised of all these different communities], because
limiting it to one particular dialect among these many dialects would
have caused difficulty for other tribes that were not familiar with
that particular dialect. Hence, the termsevenis a figurative reference
to the pronunciation that each group considers the most correct way.
Accordingly, it does not matter if the actual number of accents in
Arabic is more than seven.
The response [to this is as follows].
This interpretation, although, relatively, the best among those so far
considered, is also incomplete.
1. It contradicts what has been related on the authority of 'Umar and 'Uthman: that the Qur'an was revealed in the dialect of the Quraysh, and that 'Umar prevented Ibn Mas'ud from reading'atta hin.
2.It also contradicts 'Umar's disagreement with Hisham b. Hakim over the reading, although both were from the Quraysh.
3. Moreover, it contradicts the occasions of the traditions, and in some cases their explicit statement, which maintains that the difference [in the readings] was in theactual words, not in the way they were pronounced, and that these were theharfs in which the Qur'an was revealed.
4. The wordseven,as this interpretation explains it, is different from the apparent sense of the traditions and, in some cases, their explicit statements.
5. The corollary of this opinion is that it is permissible to use the different dialects in reciting the Qur'an. This is certainly against the absolute practice of all Muslims. It is not possible to claim the abrogation of the permission to read in the one designated dialect, because such an opinion is baseless. Nor is it possible for those who maintain such a view to argue for the abrogation on the basis of a definite consensus on the issue, because the consensus is, rather, on the absence of definite proof that the Qur'an was revealed according to different dialects. In addition, if it is hypothetically agreed that such a thing is established, as maintained by those who subscribe to this opinion, how can a consensus be reached in this matter and, more so, in view of the fact that the Prophet insisted that the Qur'an [was revealed] inseven harfsto make matters easy for the Muslim community. How can it be possible that this should be confined to the short period after the revelation of the Qur'an, and how can it be correct that a consensus or any other proof was established to that effect? More important, it is evident that the Muslim community was even more in need of a respite in the later period because those who adhered to Islam in the earlier period were few indeed. Thus, it was possible for them to agree on a single dialect for reading the Qur'an. This was unlike the situation of the Muslims in subsequent periods [who were far more numerous]. We shall limit our discussion to the views already cited, for they make it unnecessary to mention the rest and refute them.
In conclusion, the notion that the Qur'an was revealed in sevenharfscannot be explained satisfactorily. Consequently, it is necessary to reject the traditions supporting such a view, especially since the traditions of the Imams Muhammad al-Baqir and Ja'far al-Sadiq have proved their falsity, and have established that the Qur'an was revealed in oneharf,and that the differences originate with the transmitters [of the text of the Qur'an].
NOTES:
1-For the lexical meaning of this term, see chapter5,note 7.-Trans.
2-This
tradition and traditions 2 to 10, cited below, are all related in
Tabai,Tafsir,pp. 22-24, 39-50. Tradition 11 is related in Qurtubi,Tafsir,vol. 1, p. 43
3-Muslim b. Hajjaj al-Qushayri,al-Jami'al-Sahih,8 vols. (Dar
al-Khilafat al-'lIiyya [Istanbul]: Al-Matba'at al-'Amira, 1911-12) vol.
2,p. 202
4-Bukhari,Sahih,vol. 6, pp. 481-82
5-Cited in Tabari,Tafsir;but in Muslim,Sahih,vol. 2., p. 203, it is "twoharfs"
6-Muslim,Sahih,vol. 2, p. 203
7- This last sentence means that the difference in the dialectical
recitations is a difference of words, not of meaning, just
ashalummaandta'ala mean the same thing.-Trans
8- Muslim,Sahih,vol.
2, p. 202; Bukhari,Sahih,vol. 3, p. 90; vol. 6, p. 482; vol. 8, pp. 53,
215; and Muhammad b. 'Isa al-Tirmidhi,Sunan al-Tirmidhi /va Huwa
al-Jami'al- Sahih, ed.'Abd al-Wahhab 'Abd al-Latif, 3d ed., 5 vols.
(Cairo: Dar al-Fikr, 1978) vol. 4, pp. 263-64
9- Muslim,Sahih,vol. 2, p. 203
10- Quoted in Tirmidhi,Sunan,vol. 4, p. 263
11- Qurtubi,Jami',vol. 1, p. 43
12- Kulayni,Al-Kafi,tradition no. 12, cited in vol. 11, pp. 64-65
13- Ibid., tradition no. 13, p. 66
14- Tabari,Tafsir,vol. 1, pp. 48-50
15- Qurtubi,Tafsir,vol. 1, p. 42
16- Jaza'iri,Tibyan,p. 39
17- "The vigil of the night is [a time] when an impression is more keen and speech more certain."-Trans
18- The three words could be used interchangeably to mean "certain," "accurate," "correct."-Trans
19- Both words(zaqiyyatanandsayhatan),mean "a shout."-Trans
20- Tabari,Tafsir,vol. 25, p. 78
21- "And Your prophet, whom You sent." Al-Barra' substituted "messenger" for "prophet."-Trans
22-Jaza'iri,Tibyan,p. 58
23- Ibid., p. 61
24- Tabari,Tafsir,vol. 1, p. 68
25- Ibid., p. 69
26- Ibid., p. 69
27- Jaza'iri,Tibyan,p. 64
28- Ibid., p. 65
29- Bukhari,Sahih,p. 475
30- I cited this tradition above.
31- Suyuti,al-Itqan,vol. 2, sec. 37, p. 102
32- The Mudar is the conglomeration of tribes to which the Quraysh, the Prophet's tribe, belonged.-Trans.
33-Nunshizuha(to
adjust or arrange it) occurs in Q. 2:259. Nunshiruhameans "to spread it
out." The letterszaandraare similar in appearance, distinguished only
by a dot over the Arabicza.Dotting was introduced into Arabic script at
a later date.-Trans.
34- Jaza'in,Tibyan,p. 59
35- Zurqani,Manahil al-'Irfan,p. 154
36- This word occurs in Q. 23:8 and Q. 70:32 and is spelled, in both
cases, consonantly, i.e.,am.n.tihim.Hence, while there could be no
doubt that the second vowel is a full vowel, the third could be read as
a full vowel(amanatihim;hence the plural) or as an accented vowel
(singular:amanatihim).-Trans.
37- Mustafa Sadiq al-Rafi'i,I'jaz al-Qur'an wa al-Balagha al-Nabawiyya(Beirut: Dar al-Kitab al-'ArabT, 1973) pp. 67-68.
Taken from:
http://www.introducingislam.org
A number of modern Muslim writers see the Qur'an
as containing information or knowledge of a scientific nature. They
have, accordingly, argued for the viability of what is called tafsir
'ilmi, or scientific exegesis of the Qur'an.
This paper presents and analyzes the case for and the case against
tafsir 'ilmi. The principal conclusion reached is that, while the case
for such tafsir is, at present, rather weak, a credible tafsir 'ilmi
may come into existence if it is authentically anchored in the larger
Islamic tradition.
Keywords: Scientific exegesis of the Qur'an; tafsir; history of scientific tafasir; al-Ghazali, al-Suyuti, al-Razi; science and religion; revelation.
Introduction
Historically, several approaches in the field of tafsir can be said to be well established. Tafsir riwa'i takes transmitted report (riwayah) as its staple; tafsir kalami focuses on theological issues; tafsir fiqhi deals with legal matters; tafsir nahwi discusses issues of grammar; and tafsir adabi treats matters of language and style. But while certain trends in the classical Islamic tradition can be termed scientific or 'ilmi, and while certain prominent Muslim scholars--like Abu Hamid al-Ghazali (d. 1111), Fakhr al-Din al-Razi (d. 1209), and Jalal al-Din al-Suyuti (d. 1505)--may be cited as supporting the idea of scientific exegesis of the Qur'an, tafsir 'ilmi is obviously not a historically well established area; only in modern times has a relatively sustained attempt been made to establish it as an independent discipline, on a par with other types of tafsir. A spate of works in several languages has appeared, and continues to appear, attempting to prove that the Qur'an contains information or knowledge of a scientific nature--"scientific" in the sense in which the word is used primarily in the domain of natural sciences. These works range from general statements of the nature and scope of tafsir 'ilmi to treatments of individual scientific subjects in light of the Qur'an. (1)The Case for Scientific Exegesis of the Qur'an
The historical absence of a well-defined field of tafsir 'ilmi would seem to cast suspicion on the project that such tafsir represents, for such tafsir, one is tempted to think, lacks the sanction of tradition. A fourfold response may address such suspicion. 1. As noted above, tafsir 'ilmi is not completely unattested in the classical period of Islam.
2. Knowledge develops in response to real and concrete needs. Tafsir
kalami, for example, arose to meet the need to come to grips with
serious theological issues. Today, the dominance of science and the
scientific worldview would seem to encourage, even necessitate, the
cultivation of tafsir 'ilmi.
3. The Qur'an calls itself a book of guidance (huda), and it is safe to assert that the phrase "Qur'an-as-huda" aptly describes the essential character of the Islamic scripture. To limit the range of Qur'anic huda to certain types of guidance would be arbitrary, a more reasonable view being that the Qur'an contains huda of all types, not excluding scientific huda. Arguably, taking the Qur'an as a source of, for example, legal knowledge represents only one of the several possible understandings of the Qur'an, and scientific exegesis could represent another possible and equally valid understanding. (2)
4. In a number of verses, the Qur'an
draws attention to a variety of natural phenomena. It refers to the
order, balance, and system that characterize the universe, to the
harmonious relationship among the various sectors of nature, and to the
general predictability of the world's physical phenomena (al-Furqan: 2;
al-Rahman: 5-7; al-Mulk: 3). At times, it offers specific detail, as
when it refers to the various stages through which the fetus passes
(al-Hajj: 5; al-Mu'minun: 12-14; al-Ghafir: 67). Similarly, the Qur'anic
concept of zawjan (Ya Sin: 36 and elsewhere) refers to the principle of
the complementarity of opposites that appears to characterize much of
existence. The many instances in the Qur'an involving, in reference to our subject, both detail and general statement, suggest that the Qur'an leaves wide open the possibility of scientific exegesis.
Reasons like these make the case for scientific exegesis of the Qur'an
a plausible one. What al-Ghazali and others in the classical period
attempted on a small scale has been undertaken on a larger scale in
modern times. For example, the Egyptian scholar Tantawi Jawhari (d.
1940), in his multivolume commentary on the Qur'an
(3), argues that all scientific discoveries can be shown to have been
mentioned in the Islamic scripture. More recently, the French surgeon
Maurice Bucaille, a convert to Islam, has achieved notoriety with his
best-selling book The Bible, the Qur'an and Science, (4) maintaining that, unlike the Bible, the Qur'an
contains scientifically impeccable knowledge. Not only individual
scholars, but also large organizations, even governments, have evinced
interest in the study of the Qur'an as a book containing scientific information and insight.
Thus, in several Muslim countries, special conferences and seminars on the Qur'an
and science have been held at which papers dealing with various aspects
of the subject have been read. The principal conclusion reached at
these meetings, as also in the Muslim literature on the subject, is
that there is complete harmony between science and the Qur'an.
The Case against Scientific Exegesis
A common argument against tafsir 'ilmi is that the Qur'an was not meant to be a book of science. Drawing on Abu Ishaq ash-Shatibi's (d. 1388) critique of tafsir 'ilmi, Muhammad Husayn ash-Dhahabi remarks that the Qur'an was sent down to serve not as a compendium of medicine, astronomy, geometry, chemistry, or necromancy, but as a book of guidance that would lead humanity out of darkness and into light. (5) A Qur'anic dictum frequently cited in support of tafsir 'ilmi is al-An'am: 38: ma farratna fi l-kitabi min shay'in, We have missed nothing in the Book. The word farrata in the verse literally means "to neglect, to overlook, to leave out of calculation." But Dhahabi says that the verse should not be interpreted to mean that the Qur'an contains details of all types of knowledge (annahu hawa kulla l-'ulumi jumlatan wa-tafsilan), but only that it contains general principles (usul 'ammah) of all those matters that human beings must need to know and act by in order to reach physical and spiritual perfection. The verse, Dhahabi adds, leaves the door open for human beings to figure out and elucidate, to the extent possible in a given age, details of different disciplines of knowledge. (6) As for the Qur'anic verses that deal with natural and existential phenomena, they are meant to train and hone human intellectual and perceptual abilities to derive useful moral lessons from those phenomena. (7)The concept of tafsir 'ilmi is also vulnerable on the ground that science is changeable, and that it is wrong to interpret the Qur'an in light of science, since not only scientific discoveries, but scientific paradigms, too, become outdated. A review of the literature supporting tafsir 'ilmi will show that it discreetly avoids citing scientific findings that, say, a hundred years ago, might have been cited in elucidation of certain verses but have today become obsolete, leaving one wondering whether the scientific findings of today would be cited in scientific exegesis of the Qur'an a hundred years from now.
Nor does the actual commentary produced in the name of tafsir 'ilmi inspire much confidence. In the first place, the claims made about the range of tafsir 'ilmi are rather tall. A glance at the Table of Contents in Afzalur Rahman's Qur'anic Sciences shows that, according to the author, the Qur'an deals with all the major natural and social sciences that are included in today's typical university curriculum: astronomy, physics, chemistry, botany, zoology, geology, geography, anthropology, sociology, economics, psychology. Afzalur Rahman suggests, for example, that ayat such as al-Sharh: 1-3 may have contributed to the foundation of "surgical medicine and the study of anatomy in the early phase of Islamic civilisation," (8) and that a verse like Qaf': 22 "might have initiated research in the science of ophthalmology among Muslim scientists." (9)
In the second place, the interpretation of the so-called "scientific" verses leaves much to be desired. One of the most frequently cited verses in support of tafsir 'ilmi is al-Anbiya: 30: a-wa-lam yara lladhina kafaru anna s-samawati wa-l-arda kanata ratqan fa-fataqnahuma (Have the disbelievers not seen that the heavens and the earth were closed up and then We split them open?). The verse is taken to prove that the Qur'an already prefigured the Big Bang theory. The context of the verse, however, hardly admits of such interpretation. As Amin Ahsan Islahi says in his commentary on the Qur'an, this verse, in line with those preceding and following it, furnishes proof of monotheism and resurrection. According to Islahi, the verse draws attention to the fact, commonly observed by the Arab addressees of the Qur'an, that even as the skies and the earth are closed up--in the sense that no rain falls from the skies and no vegetation grows from the ground--one sees that, all of a sudden, the skies open up and send down torrential rains and the earth, dead until now, is revived through the agency of rainwater and yields its treasures of vegetation. The whole phenomenon constitutes strong evidence of the possibility of the hereafter: that which was dead until yesterday becomes alive today.
Furthermore, the collaboration between the sky and the earth to produce life in the form of vegetation is proof that the same one God rules over the heavens and the earth. (10)
In the third place, one has to
remember that the attempt to show compatibility between scripture and
science has been made by scholars in other religions as well,
especially in Christianity. Christian writers have produced a large
number of works in which they try to show that modern science
vindicates the Bible to the last detail. Not unexpectedly, Christian
writers have criticized Muslim writers' attempts to prove the claimed
compatibility of the Qur'an with science. Thus, William Campbell, in his The Qur'an
and the Bible in the Light of History and Science (11) interprets very
differently the data presented by Maurice Bucaille and reaches
conclusions that support the Bible and throw doubt on the veracity of
the Qur'an.
It would be interesting to make a comparative study of the methods used
by Christian and Muslim writers to press scientific data into the
service of their religions. At the least, however, the possibility of
such diverse interpretations of the same data raises questions about
the validity of the exercise to harmonize scripture and science.
A striking fact about tafsir 'ilmi is that many of its proponents lack proper credentials as scholars of the Qur'an.
In fact, they usually make no apology for this "lack," and seem to
think that the two most important qualifications for producing such
tafsir are possession of some knowledge of scientific discoveries and
the ability somehow to relate these discoveries to--or rather, to
"derive" these discoveries from--some Qur'anic
text. Another notable fact about tafsir 'ilmi is that it is often
promoted under official patronage. Both these facts are brought into
relief by the conferences and seminars sponsored by governments in the
Muslim world. At these meetings, which are frequently presided over by
heads of state or ministers of religious affairs, "scholarly" papers
are presented by bureaucrats and officials who have otherwise lived a
life completely untainted by scholarship. These events are like flash
floods in the desert; they neither arise out of a solid tradition nor
contribute to the building of one.
Analysis and Comment
The foregoing has indicated my ambivalence about the viability of scientific exegesis of the Qur'an.
Despite my reservations, however, I do not think that such exegesis is
impossible in principle. I say this for three reasons.
As noted above, many Qur'anic
verses make reference to phenomena that seem to have potential for
"scientific" interpretation. Just as a jurist reading the Qur'an is likely to pay more attention to its legislative verses and draw out their implications, so a biologist reading the Qur'an
can be expected to show greater interest in and study more deeply the
verses that speak of, for example, the growth of the fetus in the womb.
The jurist's interest, in other words, is not privileged over the
biologist's.
From a linguistic standpoint, it is quite possible for
a word, phrase, or statement to have more than one layer of meaning,
such that one layer would make sense to one audience in one age and
another layer of meaning would, without negating the first, be
meaningful to another audience in a subsequent age. An example is the
word sabh ("to swim, to float") in a verse like al-Anbiya': 33: wa huwa
lladhi khalaqa l-layla wa-n-nahara wa-sh-shamsa wa-l-qamara kullun fi
falakin yasbahuna (And He is the One Who created the night and the day,
and the sun and the moon--each swimming in an orbit). The word yasbahun
in the verse made good sense to seventh-century Arabs observing natural
phenomena with the naked eye; it is equally meaningful to us in light
of today's scientific findings.
It is quite possible that the
suspected inviability of tafsir 'ilmi may be due not so much to the
project's inherent limitations but to the fact that no credible
scientific exegesis of the Qur'an
has so far been produced, there being no reason why such exegesis
cannot be produced in the future. After all, it took several centuries
for Sufism to become integrated into the so-called mainstream Islam.
Like Sufism, tafsir 'ilmi may have to wait for its Ghazali; it may
eventually establish itself as a reality on the ground and those who
are trying to prove its inviability may find themselves in the same
position as the physician in Voltaire's story Zadig, who was unable to
cure the abscess in the hero's eye, but who wrote a book to argue that
the abscess, which subsequently healed of itself, should not have so
healed.
I would like to make a few observations by way of conclusion:
1. Two motives seem to underlie the advocacy of tafsir 'ilmi. The
first, negative in character, can be described as the wish to
demonstrate that there is no conflict between the Qur'an and scientific findings. The second motive, positive in character, can be described as the wish to prove what is termed the Qur'an's
i'jaz ilmi ("scientific inimitability")--that is, the wish to prove
that the presence of verifiable scientific information in the Qur'an will establish the Qur'an
as the Word of God, since such a book could have emanated only from a
Divine source. In the end, of course, the two motives are like two
sides of the same coin. I would like to say a word about each.
The
project of establishing compatibility (muwafaqah) between the Divine
Word and scientific findings is, by definition, defensive in character.
Muslim thinkers first engaged in a similar exercise in muwafaqah during
the Abbasid period, when they felt constrained to reconcile Greek
thought with Islamic religion. The arena of discussion at that time was
theology; today, it is science, but the nature of the exercise is
essentially the same. The challenge that modern science initially posed
to Christianity has now been posed to all religions--to the very idea
of religion itself. Muslims naturally feel the force of the challenge,
whether or not they understand its exact nature, and some of them think
that it would be an adequate defense of Islam to demonstrate that there
is no conflict between the Qur'an and science or, going a step further, that the Qur'an prefigures modern science.
As for i'jaz 'ilmi, I am afraid I regard the attempts to establish it as mistaken in principle. The theme of Qur'anic i'jaz has fascinated generations of Muslim scholars and has led to the production of many works, but I suspect that the Qur'anic challenge that those who doubt the Divine origin of the Book should produce the like of it was aimed at the Qur'an's first, disbelieving Arab audience, and the failure of that audience to produce the like of the Qur'an
closed the chapter of i'jaz for good, there being no need to reopen it
in every subsequent age. The view that advances made in knowledge over
time will bear out the Qur'an is not contravened by the position taken in this paper--namely, that the Qur'an cannot be held hostage to a changing science.
2. It is a curious fact that, in the early centuries which witnessed intense Muslim scientific activity, the major Qur'an commentaries are, generally, free of references to science, whereas today, when Muslim scientific activity has declined, many Muslims have supposedly found in science an ally and a defender of the faith of Islam. Today, the mainstay of tafsir 'ilmi is modern science, which, regardless of its lineage and of the history of its development, is a product of Western civilization. (12) The question, whether science is value-free or value-laden is an important one. There are strong reasons to believe that, both in its conception and in its prosecution, a scientific culture is inextricably tied to the matrix of the civilization that produces it. Science is not an abstract or faceless phenomenon; it is based on a set of presuppositions derived from a social and cultural framework, and it has a character, a temper, and an identity. (13) In its present form, tafsir 'ilmi, I suspect, seeks to baptize Western science in the name of Islam. In other words, it lacks authenticity of origin. In our context, authenticity of origin may be defined as indigenousness of impetus, perspective, and structure. Much of the "scientific" exegesis of the Qur'an would fail to measure up to this definition.
3. Any view of the so-called scientific data in the Qur'an must be consistent with one's view of the rest of the Qur'anic data--the historical data, for example. Chapter 30 of the Qur'an, entitled al-Rum (The Romans), makes a well-known prediction that came true--namely, that the Romans, who had been defeated by the Iranians, would soon turn the tables on the latter. But the fact that the Qur'an made a specific prediction which turned out to be true does not necessarily imply that the Qur'an contains information about all future events. No one would claim that the Qur'an makes reference to Tariq ibn Ziyad's invasion of Spain in 711, to Salahuddin's victory over the Crusaders at Hattin in 1187, or to the Iranian Revolution of 1979. After all, if the Qur'an contains--to use a popular phrase--'ilm al-awwalin wa-l-akhirin ("knowledge of the first and the last generations")--then this should be true of history no less than of science. If the Quran cannot be claimed to be a repository of all the events that would ever happen in historical time, it cannot be claimed to be a repository of all the scientific inventions and discoveries that would ever be made.
4. Following the above-stated principle--namely, that our view of the so-called scientific verses in the Quran should be consonant with our view of its non-scientific verses--one can legitimately argue that the Qur'an encourages scientific study of nature. The Qur'an, though not a book of history as such, can yet be said to have encouraged study of history--and one can make a similar argument for law and other subjects. The Qur'an not only lays down the law or narrates historical anecdotes, but also inspires. It inspired the earlier generations of Islam with a vision and a drive, which led Muslims to establish a distinctive intellectual tradition. In founding that tradition, Muslims were also stimulated by their environment, which included the then dominant currents of thoughts and movements of ideas. I see no harm in Muslims receiving, today, a similar stimulus from the modern intellectual environment, of which science forms such an important component. The Qur'anic exhortation to reflect on the ubiquitous signs of God (al-Baqarah: 164; Yunus: 6, 101; al-'Ankabut: 20; al-Jathiah: 3-5; and passim) has not lost its force. That Muslims need to respond to the Qur'anic call for a reflective study of nature must be admitted. But they must ensure that they are adequately prepared to make such a response. The preparation includes becoming well-versed in the longstanding and rich Muslim tradition of knowledge, learning to respect that tradition, and working from within that tradition to open up fresh horizons of learning and scholarship. (14) The project of tafsir 'ilmi, unless it can give evidence of authenticity of origin, will never be truly viable in Islam.
Notes
(1.) Some of these works are: Hasan Hamid 'Atiyyah, Khalaqa s-Samawati wa-l-Arda fi Sittati Ayyamin fi l-'ilmi wa-l-Qur'an (Tunis: Nashr wa-Tawzi' Mu'assasat 'Abd al-Karim b. 'Abdallah, 1992); Mohammed Gamal El Din El-Fandy, Why I am a Believer, trans. from the Arabic by Taha Omar and revised by M. G. El-Fandy (Cairo: The Supreme Council for Islamic Affairs, n.d.); Muhammad Mansur Hasab an-Nabi, Al-Qur'an al-Karim wa-l-'Ilm al-Hadith (Cairo': Al-Hay'ah al-Misriyyah al-'Ammah li-l-Kitab, 1991); Musa al-Khatib, Min Dala'il al-I'jaz al-'ilmi fi l-Qur'an wa-s-Sunnah an-Nabawiyyah (Cairo: Mu'assasat al-Khalij al-'Arabi li-t-Tiba'ah wa-n-Nashr, 1415/1994); 'Abd ar-Razzaq Nawfal, Mina l-Ayat al-'Ilmiyyah (Cairo and Beirut: Dar ash-Shuruq, 1409/1989); and Afzalur Rahman, Qur'anic Sciences (London: The Muslim Schools Trust, 1981); Siddiqui, Raziuddin, Qur'an awr Sians (Aligarh: Anjuman-i Taraqqi-i Urdu Hind, 1946).
(2.) Cf. Mehdi Golshani: "All sciences, whether theological or physical, are means for obtaining proximity to God, and, as long as they play this role, they are sacred." Mehdi Golshani, The Holy Qur'an and the Sciences of Nature (Binghamton: Institute of Global Cultural Studies, Binghamton University, 1999), p. 5.
(3.) Tantawi Jawhari, al-Jawahir fi Tafsir al-Qur'an al-Karim al-Mushtamil 'ala al-'Aja'b, 26 vols. (Cairo: Mustafa al-Babi al-Halabi, n.d.).
(4.) Maurice Bucaille, The Bible, the Qur'an and Science (Indianapolis: North American Trust Publications, 1978).
(5.) Muhammad Husayn adh-Dhahabi, Al-Ittijahat al-Munharifah fi Tafsir al-Qur'an al-Karim (Cairo: Dar al-I'tisam, 1396/1976), pp. 86-7.
(6.) Ibid., p. 87.
(7.) la yuradu minhu illa riyadatu wijdanati n-nasi wa-tawjihu 'ammatihim wakhassatihim ila makani l-'izati wa-l-'ibrati wa-laftuhum ila ayati qudrati llahi wa-Dala'ili wahdaniyyatihi, ibid., p. 87.
(8.) Qur'anic Sciences, p. 327.
(9.) Ibid., p. 328.
(10.) Amin Ahsan Islahi, Tadabbur-i Qur'an. 9 vols. (Lahore: Faran Foundation, 2000), vol. 4, pp. 278-9.
(11.) William F. Campbell, The Qur'an and the Bible in the Light of History and Science (Upper Darby, Pennsylvania: Middle East Resources, 1986).
(12.) As Ziauddin Sardar puts it: "[M]odern science is distinctively Western. All over the globe all significant science is Western in style and method, whatever the pigmentation or language of the scientist." Ziauddin Sardar, Explorations in Islamic Science (London and New York: Mansell, 1989), p. 6.
(13.) In Explorations in Science, pp. 95-7, Ziauddin Sardar summarizes, in table form, the major differences between Western science and Islamic science. A Muslim scientist, quoted by Sardar, says: "Science is intricately linked with ideology in its emphasis, scale of priorities, control and direction of research, to such an extent that scientists have now become ideologues" (ibid., p. 2). See also J. R. Ravets, "Science and Values" in Ziauddin Sardar (ed.), The Touch of Midas: Science, Values and Environment in Islam and the West (Petaling Jaya, Malaysia: Pelanduk Publications, 1988), pp. 43-53.
(14.) Cf. Yusuf al-Qaradawi's guarded acceptance of the notion of i'jaz 'ilmi, Yusuf al-Qaradawi, Al-'Aql wa-l-'Ilm fi-l-Qur'an al-Karim (Cairo: Maktabat Wahbah, 1416/1996.Mina t-Tafsir al-Mawdu'i li-l-Quran al-Karim), pp. 292-6.Taken from:
http://www.looksmartreligions.com
Malik bin Ans says, "Imam Jafar as Sadiq (AS) was always busy praying to God and considered to be one of the great ascetic and devoted ones. "
Abdul Ala says: On a hot day of summer I saw Imam Jafar as Sadiq (AS) on one of the roads of Madina while he was going for a job. I said, "May I lay my life for you, why have you put yourself into inconvenience in such a hot weather, with all the faith upon God and association with the Prophet Muhammad (SAW)?"He said, "I have come out for the job and to earn my livelihood, so that I must not remain needy towards others.
"Another one says, "I saw Imam Jafar as Sadiq (AS) wearing rough dress and he was working in a garden like an ordinary labor and perspiring all over." I said to him "Oh, the son of Prophet Muhammad (SAW) allow me to work for you."He said, "I love working for my livelihood and to taste the hardship of the burning heat of the sun like others.
"When Imam Jafar as Sadiq (AS) went out of the house he used to put on new, clean, valuable and costly dress and climb up a horse. A group of ignorant people thought this act negated the piety and asceticism. Therefore, they would come and object and when they heard the response they would be ashamed.
Working Hard for Livelihood:
Imam Jafar as Sadiq’s (AS) talk with a deceitful pious looking man. One day a pious looking forgoer named Sufian stopped Imam Jafar as Sadiq (AS) and said, "You are from the family of Holy Prophet Muhammad (SAW), how is it that you put on such a precious dress? "Imam Jafar as Sadiq (AS) said, "Oh Sufian, look there is a rough shirt underneath this dress and I have put on this shirt over it so that those whose minds are in their eyes do not think that I am a poor needy and distressed one. But you have put on a soft dress underneath this rough dress, so that you may deceive others that you are a devoted ascetic. Oh Sufian! Do not be so narrowing mind. "The next day, Sufian saw that Imam Jafar as Sadiq (AS) was working in an agricultural field besides the labors and was sweating. He went ahead and said, "I am surprised about you. Why are you so greedy about the world and perspiring in this old age and working? "Imam Jafar as Sadiq (AS) said, "How happy I would be if I meet the God (die) in this condition that I am working hard and getting the expenditure of life by putting myself in inconvenience and I do not get myself loaded upon others. "What a miserable people are those who feed themselves upon the income of others and reach the seat of power through them and instead of service and love think all are indebted to them and are always demanding from others. Their outer form is obviously decorated and deceiving, like that of Sufian, but inwardly they are stinking and wicked.
Imam Jafar as Sadiq (AS) forbearance and fortitude:
The difficulties, which cropped up in the life of Imam Jafar as Sadiq (AS) and the patience and forbearance, which, he showed towards them, illuminated his personality and worth. Howsoever they (enemies) abused and teased him he showed patience and forbearance and admonished them. He never cursed or used foul language about them.
Learning
the style of Propaganda from Imam Jafar as Sadiq (AS)Shakrani was a
young man who performed bad deeds stealthily. Since his grandfather was
a slave freed by the Holy Prophet Muhammad (SAW), therefore, people
thought him to be associated to the Holy Prophet Muhammad (SAW). One
day he learnt that "al-Mansur the second Abbasid Caliph" was
distributing the wealth of State Treasury (Baitul Mal). He went there
to seek some help. Since, he did not know anyone there he could not get
a thing. During this span of time he happened to sight Imam Jafar as
Sadiq (AS). He went rushing towards him and requested him to become a
medium for him and get him a share from the caliph. Imam Jafar as Sadiq
(AS) accepted his request, and went to get his share and brought it.
When Imam Jafar as Sadiq (AS) gave him the money, he (AS) said to him
"A good deed is good from everyone but it is better to occur from you,
who is associated to us. And a bad act is bad from every one, but it is
worse from you who is associated with us."Imam Jafar as Sadiq (AS) said
it and went. Shakrani getting hold of the money started pondering deep
and knew that Imam Jafar as Sadiq (AS) had come to know about his bad
acts and by these words he meant to stop him from it. The wicked man
got very ashamed by this conduct of Imam Jafar as Sadiq (AS) and
decided to abandon his misdeeds and so he did.
Imam Jafar as Sadiq (AS) attends the Oppressed
One of the friends of Imam Jafar as Sadiq (AS) named Moally Bin Khunais says, "On a rainy and dark night I saw that Imam Jafar as Sadiq (AS) was carrying a heavy sack on his back in the streets of Madina. I followed him to find out as to where he was heading. He threw a quantity of bread on earth and I collected it and went towards Imam Jafar as Sadiq (AS) and saluted him and gave that to him. Imam Jafar as Sadiq (AS) took that kept it in the sack, and continued walking on. Not very long after that, he reached a point where a group of oppressed men were sleeping. Imam Jafar as Sadiq (AS) put two breads underneath the head of each one.
Hisham Bin Salem another friend of Imam Jafar as Sadiq (AS) says, "Imam Jafar as Sadiq (AS) had a peculiar manner of action that he picked up food in the dark nights and carried it to the doors of the houses of the oppressed ones, delivered it to them and did not let himself be recognized. Long time passed and Imam Jafar as Sadiq (AS) passed away. Since his help was discontinued, the poor and afflicted ones got to know that the unknown man who came in the night and helped them was Imam Jafar as Sadiq (AS) for this reason they became very sad and miserable.
Birthday of Imam Sadiq(as):
The sun of the existence of Imam Jafar as Sadiq (AS) arose from the lap of his mother Umm-e-Farwah on the 17th of Rabiul Awal, 83rd year Hijrah, in the city of Madina. Imam Jafar as Sadiq (AS) has the same birth date as that of our Holy Prophet Muhammad (SAW).
Family Backgroung of Imam Jafar Sadiq(as):
Imam Jafar as Sadiq (AS) has three titles; they are: As-Sadiq, Al-Fadil, At-Tahir
His father Imam Muhammad Baqir (AS) was much happy and pleased by the birth of his son. His mother Umm-e-Farwah was the grand daughter of Muhammad ibn Abi Bakr, who was one of the companions of Imam Ali (AS). Imam Ali (AS) repeatedly said about him that, "Muhammad is my spiritual and moral son." Asma Bint Umais was the mother of Muhammad ibn Abi Bakr, and she was considered to be a pious woman. She was continuously in the service of Hazrat Fatima Zahra (SA) and took pride in it. After the martyrdom of her husband Jafar ibn Abi Talib in the Battle of Mu’tah, Asma Bint Umais married Abu Bakr Siddiq and after his death, married to Imam Ali (AS).
Imam Jafar as Sadiq (AS) said about her mother, "My mother was one of the pious, faithful and devoted women." Imam Jafar as Sadiq (AS) was 15 years of age when his grandfather Imam Sajjad (AS) was martyred and 34 years old when his father Imam Muhammad Baqir (AS) was martyred.
Political Background:
Consequent
upon the martyrdom of Imam Hussain (AS) the government of Bani Umayyah
was shaken which turned the people into their enemy and pessimist about
them. This opened the avenue for the formation of Bani Abbasid
government. The gap in between these two powers opened the way for the
propagation of Shiia ideology and school of thought. Imam Jafar as
Sadiq (AS) could, through a learning movement, propagate the learning’s
of Islam in such a way to extend and make it reach all the people in
the World.
Characteristic of Imam Jafar Sadiq (as):
There are only a very few people who do not spill out their conduct and whatever they have in their interior and do not exhibit it. Whatever they have in their hearts kindles the exterior of the electric lamp like an electric switch.
You cannot find a father and a son among all the people, of all the tribes who may resemble each other from all the angles of ideas, thoughts, character and conduct. But the family of the Prophet of Islam (PBUH) and his successors all were on the same line and performed their heavenly duty with one aim, one ideology, and did not have any kind of difference in speech, character and ethical conduct.
Ethical value and virtue of Imam Sadiq Jafar (as)
About the ethical value and virtue of Imam Jafar as Sadiq (AS), it is sufficient that out of four thousands of his students even a single one did not object or criticize upon the moral character and conduct of Imam Jafar as Sadiq (AS), and did not find a weak point in it. He was a practical example and specimen for the Muslims with respect to eating, relaxing and resting, walking, speaking, and conducts with others. He had the same social conduct with his friends as he had with his children.
The object of this chapter is to discover how the Miraculous Qur'an itself answers some of the questions raised by those who are curious about this Magnificent Book. This exercise is obviously limited to an introductory level, as the title of this book suggests:
1. Who revealed the Book?
"And this is a Book which We have revealed as a blessing. So follow it and be righteous, that you may receive mercy." VI:155
Quite clearly the Holy Qur'an asserts to be the revelation from God. In another phrase:
"1 ‑ The revelation of this Book is from Allah, the exalted in Power, full of Wisdom. 2 ‑ Verily, it is We Who have revealed the Book to thee, in Truth. So serve Allah offering Him sincere devotion." XXXIX:1 & 2 and XLVI:2
This is a very important matter. There are many so‑called divine books among people who cannot substantiate the divinity of their Scriptures. The majority of such people believe this only because they were told so. But God reminds us repeatedly in the Glorious Qur'an that these ayat are bestowed upon us only by Him. As we shall see later, this Divine assertion is earnestly backed up by many features of the Glorious Qur'an such as its consistency, perfection, style, the authoritative inclusion of the Absolute and Eternal Knowledge about everything, its unique language, etc.
The name Allah has been used by God's prophets since The Prophet Adam (PBUH). This name comes from the combination of two Arabic expressions, Al (The) and Ilah (God), meaning "The God". For example, the Hebrew word Eloha (meaning the Creator) is the same as Allah. However, the Jews use the plural form, Elohim, which denotes more than one God. The Aramaic word, Alaha, for God, used by The Prophet Jesus Christ (PBUH), sounds even closer to Allah. Therefore, even though this name may sound strange to non‑Muslims, it was a familiar name to the previous prophets of God and their followers. Let us now examine if there is any difference between the two words, Allah and God.
The Supreme Being, the Creator, is free from being associated with partners or gender. He is unique and pure. Unfortunately, the word "God" has lost its uniqueness and purity. Unless we say "the God" it does not denote a unique being any more. And so long as we use words such as gods and goddesses, and follow duality, trinity, and multi‑god worship, we have lost the purity of His name by associating gender and partners with Him. The word Allah (Al‑Ilah), The God, is devoid of any association while it denotes the needed uniqueness. Moreover, it honours the integrity of the Unity of the Almighty God's religion from the very beginning, as other messengers of Allah the Exalted used the same word throughout. Now that we can appreciate this great difference between these two words, I would feel obliged to use the name Allah, not out of prejudice, but in order to reflect appropriately what is meant to be expressed.
2. How does the Precious Qur'an describe God the Exalted?
"Whatever is in the heavens and on earth, declares the Praises and Glory of Allah; for He is the Exalted in Might, the Wise. To Him belongs the dominion of the heavens and the earth. It is He Who gives Life and Death; and He has Power over all things. He is the First and the Last, the Evident and the Immanent (Hidden). And He has the full knowledge of all things. He it is Who created the heavens and the earth in six Days (stages, long periods, or ages), then He established Himself on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what ascends up to it. And He is with you wheresoever you may be. And Allah sees well all that you do. To Him belongs the dominion of the heavens and the earth. And all affairs go back to Allah. He merges Night into Day and He merges Day into Night. And He has the full Knowledge of the secrets of (all) hearts." LVII:1‑6
Or:
"Allah is He, than Whom there is no other god; Who knows (all things) both secret and open; He, the Gracious, the Merciful. Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace, (and Perfection) the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme. Glory to Allah! (High is He) above the partners they attribute to Him. He is Allah, the Creator, the Originator, the Bestower of forms and colours. To Him belong the Most Glorious Names. Whatever is in the heavens and on earth doth declare His Praises and Glory. And He is the Exalted in Might, the Wise." LIX:22‑24
Or:
"Allah is He besides Whom there is no god, the Everliving (and causing life), the Eternal Self‑subsisting by Whom all subsist. No slumber can overtake him nor sleep. All things in the heavens and on earth belong to Him. Who is he who can intercede with Him but by His permission? He knoweth what is before them and what is behind them, nor shall they grasp any matter of His knowledge except for what He pleases. His Throne extends over the heavens and earth, and the preservation of them tires Him not. And He is the High, the Supreme." II:255
Or:
"Say: He Allah is One. Allah is the Absolute Self‑Sufficient. He begets not, nor is He begotten, and there is not a single one to equate with Him." CXll
There are many more ayat describing the attributes of Allah the Almighty but these few may be sufficient to ask ourselves how we can consider a God who falls short of the qualities extracted from these four ayat. This would mean one who:
* is not being praised and glorified by all beings in the heavens and on earth,
* has no control over the dominion of the heavens and earth (cannot induce rain, earthquake, movement of the celestial bodies, etc.),
* cannot give life and death,
* has no power over all things,
* did not exist from "the Beginning" nor shall last to "the End",
* is indistinct and affected,
* does not have full Knowledge of all things,
* cannot create the heavens and earth,
* does not know the inflow and outflow of the heavens and earth,
* cannot be with you wheresoever you may be,
* does not see what you do,
* cannot receive all affairs; or all affairs do not go back to him,
* has no power over the emergence of day and night,
* has no knowledge of the secrets of all hearts,
* is not the Absolute Sovereign,
* cannot create nor originate,
* is not everliving,
* is not the Self‑subsisting, and the Absolute Needless,
* gets tired and drowsy, or slumbers,
* is not One (the Only),
* is not the Absolute Self‑sufficient (on Whom all others depend),
* begets or is begotten,
* is like others (taking spouse, having companions and colleagues).
This list can grow rapidly if one uses more ayat which describe Allah's attributes. It is obvious that one who is affected by a tiny insect and escapes from it cannot be considered The Almighty, no matter what names misguided and misdirected people may assign to him to justify their own belief, and perhaps to deceive and mislead others.
3. To whom was the Noble Qur'an revealed?
"And (as for) those who believe and perform acts of righteousness, and believe in the (revelation) sent down to Muhammad, which it is the Truth from their Lord, He will remove from them their ills and improve their condition." XLVII:2
4. Who is Muhammad (SA)?
"And certainly, thou hast an exalted character." LXVIII:4
"Verily We have sent thee, in truth, as a bearer of glad tidings and a warner But of thee no question shall be asked of the companions of the Blazing Fire." II:119
"Muhammad is not the father of any of your men, but (he is) the rasul [1] of Allah, and the seal of the nabiys [2] and Allah has the full Knowledge of all things." XXXIII:40
Therefore, the message is quite clear that Muhammad (SA), was the rasul and the nabiy of Almighty Allah and that he was the last nabiy. These two words have been much misused and misinterpreted by Muslims and nonMuslims alike. Therefore, it is important to define them for clarity:
Rasul: [3] The Arabic root for this word is "R‑S‑L", which denotes ideas such as message, letter, mission, delivering, and many others. Various words have been derived from this root. Two of these words are important in the context of our work:
* Risalah, meaning Mission, Apostleship, Message, Letter, Epistle, and
* Rasul, meaning Envoy, Messenger, Apostle.
Nabiy: [4] The Arabic root is "N‑B‑'A", which denotes the idea of information and news. There are many words derived from this root, and all of them have to do with news and information; a few examples are: to announce (news) to anyone, to inform one another of, to prophesy, to enquire, the giver of news or information etc. In particular, there are three words which are important in the context of this work:
* nubuwwah, meaning Prophecy,
* nably (plural: anbiya'), meaning Prophet,
* nabawiyy, meaning Prophetic.
Therefore, a nabiy is one with whom Allah, the Exalted, has established a divine link. Ordinary pious people can also be inspired by Almighty Allah, but a nabiy, at a much higher level, can bring back Divine information (news) on what people have questioned.
A rasul, on the other hand, is commissioned with a major task, and is the Almighty Allah's ambassador and envoy to establish the "principles" of the way of life (dins). Therefore, nubuwwah (the ability to communicate with Allah) is a prerequisite for Risalah (being commissioned, Apostleship), and any rasul is automatically a nabiy (Prophet) by definition. But not all nabiys are, necessarily, rasals. It is maintained that there have been some 124,000 nabiys and about 313 rasuls of Allah.
The word "seal" in this ayah asserts the completion of The Divine Message. When a document is sealed it is complete; no further additions, deletions, substitutions, or modifications can be made. Allah's guidance is and will always be continuous but there is no need for further nabiys to do so. The Final Divine Message is complete, according to this ayah, and no additional Prophecies are to be expected. Until the manifestation of Imam Al‑Mahdi (A.F.), people will need thinkers and religious leaders ‑ but not a new nabiy ‑ to explore the truth already revealed in the Glorious Qur'an and the ahadith. This is not an arbitrary matter. It is a decree full of Divine Knowledge and Wisdom, as the above ayah says "and Allah has the full Knowledge of all things" immediately after asserting the completion of The Divine Message.
In order to bypass the above ayah and gain legitimacy for post‑Islamic religious groups, some people argue that, unlike Muhammad (SA), who was a rasul and a nabiy, their religious leader is at a higher level, and need not claim to be a nabiy. They say their rasul could communicate with Allah, the Exalted, at his position of Risalah without being a nabiy, thus the above ayah and the seal of nubuwwah do not apply to their leader. They forget the element of interdependency (one entity being the prerequisite to another). Nubuwwah (being a nabiy) is a prerequisite for Risalah (being a rasul).
To do away with the above reasoning, they use a different terminology, instead of rasul. They make use of expressions such as "the Manifestation of God" or "the Reformer", and so on. The fact remains that the Miraculous Qur'an cannot be tricked. How can the Reformer, the Manifestation, or the Messenger in any name or terminology, perform God's mission without being in communication with Him? This is the beauty of the powerful language of the Glorious Qur'an, full of absolute wisdom.
These examples are given to illustrate why the position of a rasul is much higher than that of a nabiy. Such a clear distinction does not exist in the English language and much confusion and misunderstanding are experienced when one talks about apostles, prophets, messengers, saints, disciples, and so forth. For example, in English, the word apostle is used even for saints, such as St Paul, St John, and other disciples. This lack
of clarity can also deceive people into the creed of a few post‑Islamic "religious" groups which contradict the universal and eternal ayat of Allah the Exalted (as presented above).
5. Does the rasul (apostle of God) have Divine authority?
"...Say: Divine Signs (ayat) are indeed with Allah. And most certainly, I am only a clear warner!" XXIX:50
"Say: 1 have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me. 1 am but a warner and bringer of glad tidings to those who have faith." Vll:188
These ayat elucidate that in the din of Allah, only He, the Almighty has the Divine power and authority. In some religions, their leaders are thought to have this Divine authority to abrogate, select and change Allah's Message without His authorisation.
6. How was the Glorious Qur'an revealed?
"It is We Who have sent down the Qur’an to thee by stages." LXXVI:23
"(It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals. We have revealed it by stages." XVIL:106
Therefore, it is now clear that the Holy Qur'an was revealed stage by stage for the use of humankind. Why was it not all revealed at one time?
"32 ‑ Those who reject Faith say: `Why is not the Qur’an revealed to him all at once?' Such (it is revealed) that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow and well arranged stages, gradually. 33 ‑ And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof)." XXV:32 & 33
It should be borne in mind that this gradual revelation over some 23 years relates to the Divine revelation to humankind, through Gabriel (PBUH) and Muhammad (SA), which is thought to be the second stage of revelation. The first stage, in contrast, was all at once from the level of the "Mother Book", (Umm ul‑Kitab), before Allah, to that of the "scribe angels" in the heavens of the world, in one night. [6] Please consider the following ayah from the Glorious Qur'an:
"We have indeed revealed this (Message) in The Grand Night." XCVVII:1
There is more Divine significance about The Grand Night, not known to humankind as yet:
"And what will make you comprehend what The Grand Night is?" XCVII:2
The date of this Excellent Night is also a mystery. Several nights in the blessed month of Ramadan have been suggested with the 27th being the most widely accepted date. All we know confidently is that the Grand Night is in this blessed month, according to the Glorious Qur'an:
"The month of Ramadan, in which was sent down the Qur’an, a guide for humankind, and Clear Signs of guidance and distinction (between virtue and vice)." II:185
7. What is the Mother of the Book (or the Mother Book)?
"3 ‑ We have made it a Qur’an in Arabic, that you may be able to understand. 4 ‑ And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom." XLIII:3 & 4
"Allah doth obliterate (blot out) or confirm what He pleaseth. With Him is the Mother of the Book." XIII:39
The term "Mother of the Book" (or the Mother Book) is believed to represent the Full Knowledge, the essence of all Divine revelations without regard to time and space, the codes known to Him but not understandable by us. It does not necessarily represent a physical book. The following ayat may explain better. It should be clear that this subject is a very large one on which volumes of deep discussions have been rendered, with various points of view. Therefore, no claim is made in this brief writing that this interpretation is the only one or the true one:
"Say to whoever is an enemy to Jibril: for certain he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and a (book of) guidance and glad tidings for the believers. " II:97
"It is not but wahy that is revealed." LIII:4
"Thus doth (Allah) send wahy to thee as (He did) to those before thee, Allah exalted in Power, full of Wsdom." XLII:3
"Say: I am but a man like yourselves, (but) the wahy has come to me, that your Allah is one Allah ...." XVIII:110
"51 ‑ It is not fitting for a man that Allah should speak to him except by wahy, or from behind a veil, or by the sending of a rasul to reveal, with Allah's permission, what Allah wills. For He is most High, Most Wise. 52 ‑ And thus have We, by Our command, sent inspiration to thee. Thou knowest not what was Revelation, and what was Faith. But We have made (the Qur’an) a Light, wherewith We guide such of Our obedient as We will. And verily thou dost guide to the Straight Path." XLII:51‑52
Almighty Allah tells us explicitly that there are three ways in which He bestows His revelation on mankind:
A. Wahy: Inspirations may occur in many forms, ranging from a simple and common dream and telepathy, to much more elevated forms of vision and the Divine revelation. In the English language, the word "revelation" is used for all who reveal, being the journalists, politicians, writers, or God! Therefore, the Arabic term wahy is used here for that which is uniquely a Divine revelation. Another point to clarify is that the subjects of inspiration are human beings, in general, whereas the subjects of wahy are chosen Messengers of Allah, the Exalted. In lower forms of wahy, signals are stimulated by Allah the Exalted into the heart and mind of a Messenger who understands the substance of the Message, whether it is a command or prohibition, or an explanation of a great truth. It is quite logical that the more elevated a Messenger, the greater is the value of the message, the quality of its reception and the impact of such a message. In its perfect form, verbal or literal wahy is transmitted in such a way that the actual words of Almighty Allah are conveyed in human language, uttered by the human tongue. This superior ‑ recited ‑ form of wahy is only granted to the greater Prophets, while lower forms may be bestowed upon other Prophets. It is important to realise that not all inspirations or revelations are heavenly. Satan, angels, and humankind may inspire people and reveal certain affairs. This is how many people are deceived by specific ominous visions and inspirations. The safest revelation is that in which Allah the Exalted sends an Angel to recite the wahy personally to His Chosen Messenger, as will be covered under C) below.
B. Behind a veil: Not, of course, a material veil, or screen, but a mystic Veil of Light. There are quotations from Muhammad (SA), saying: "Allah has some seventy thousand Veils of Light and Darkness. Were He to withdraw their curtain, then would splendours of His Aspect (or Countenance, or Face) surely consume everyone who apprehended Him with his sight: ' This is a very large subject which has been studied by numerous scholars. This subject will be only briefly introduced in this book (see the mystic elements of the Glorious Qur'an, page 38). For more information, one could start with Appendix VIII of the Glorious Qur'an translated into English by A. Yusuf ‘Ali.
C. Rasul (apostle of Allah): The revelations are delivered to the Holy Messenger of Allah through the Angel Gabriel (PBUH), as mentioned earlier, in the purest and most confident form. These spiritual visions, conveying the message of Revelation, are the basis of the Noble Qur'an.
Another important point in the above ayah is: "We have made (the Qur’an) a Light, wherewith We guide such of Our obedients as We will." There is another ayah to complement the above:
"O mankind! Verily there had come to you a convincing proof from your Lord. For We have sent unto you a Light (that is) manifest (muban)." IV:174
The Light refers to the Glorious Qur'an and its manifestation is the character and personality of Muhammad (SA) himself. He is known to be the walking Qur'an. Extensive volumes of traditions (ahadith) fail to give evidence to one single incidence indicating that he (and his kinfolk) deviated from ‑the Qur'anic way. Therefore, his life should be taken as a perfect model to follow for those who wish to be guided according to the Holy Qur'an.
8. What is the structure of the Great Qur'an? and
9. Are we allowed to interpret the allegorical parts of the Holy Qur'an? and
10 . Can we believe in the Glorious Qur'an selectively?
"He it is Who has sent down to thee the Book. In it are ayat basic or fundamental (Muhkamat). They are the foundation of the Book. Others are homologous or allegorical (mutashabihat). But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord and disturbance (fitnah), and searching for ta'wil of its
hidden meanings. But no one knows its ta'wil except Allah. And those who are firmly grounded in knowledge say: `We believe in the Book, the whole of it is from our Lord.' But only men of understanding really heed." III:7
This very important passage beautifully clarifies the structure and the concept of interpretation of the Great Qur'an. In this respect, the Munificent Qur'an consists of two portions:
1) the nucleus or foundation of the Book (ayat muhkam), and
2) the part which is allegorical, reflecting more than one aspect (ayat mutashabih).
Ayat muhkam are those ayat whose inner meaning is identical to their meaning in the sentence in which they appear. No other interpretation can be made; as an example: "Say: Allah is One". The majority of the Qur'anic ayat are of this type.
Ayat mutashabih, on the other hand, are those for which more than one interpretation is possible. It is fascinating to utilise the latter part to exercise our ingenuity for interpretation of the inner meaning of the Glorious Qur'an. But, as clearly stated in this verse, ta'wal of the allegorical part is associated with perversity, discord and disturbance (fitnah), [8]and Allah the Exalted has assured us that no one knows their correct interpretation except He. This is why Muslim interpreters, commentators and translators should not insist on the correctness of any particular interpretation of these ayat. They say only Allah the Exalted knows which one, if any, is correct. Many of these ayat automatically become clear by the time that scientific and other discoveries give evidence of their truth. This subject will be discussed later. Some non‑Muslim intellectuals, however, press strongly with their interpretations of these ayat, as the above ayah associates this with fitnah.
Another important feature of this ayah is the holistic approach to the Noble Qur'an. We should believe in the Book, in its entirety. We cannot believe some parts, and reject other parts.
These two very important features should be considered particularly seriously by those who would exert efforts to interpret allegorical issues of the Precious Qur'an, and those who would selectively believe in this Book. We must try to understand it as best we can, but not deviate from the path of Almighty Allah and mislead people by insisting on certain interpretations of metaphorical ayat. Time will clarify them when necessary, as time has already clarified plenty of ayat misinterpreted or not understood at all for many years. This subject will be reviewed later.
11. Is the Miraculous Qur'an consistent?
"Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy" IV:82
In the 23 years that Muhammad (SA), received the revelations, he passed through conflicting vicissitudes of life. Any person, during the long course of such a mission, would be forced by circumstances to make compromises, and could not help contradicting himself unless every word came from one unique source.
Furthermore, the Glorious Qur'an uncovers many matters relating to the nature of the universe, which were totally unknown to humankind over 14 centuries ago, particularly to the untutored Muhammad (SA). Considering all this, it is miraculous that the Great Qur'an is perfectly consistent throughout.
12. What is the purpose of the Noble Qur'an?
"Had We sent down this Qur’an on a mountain, verily thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect." LIX:21
"O mankind! There hath come to you a direction from your Lord and a Healing for the (diseases) in your hearts. And a Guidance and Mercy for those who believe." X:57
"And We reveal from the Qur’an that which is a Healing and a Mercy to the believers. And It adds only to the perdition of the unjust." XVIL: 82
"And We have not revealed to you the Book except that you may make clear to them, that about which they differ, and (A.S.) a Guidance and a Mercy for a people who believe." XVI: 64
"These are ayat of the Book that make (things) clear (mubin)." XXVI: 2 [9]
These are only a few examples of how Allah the Exalted sees the benefits of this Munificent Book. Only from the observation of these four ayat can one realise that the Great Qur'an can subdue arrogance to humility, and can be a source of food for thought and reflection ‑this very important point has been repeated throughout the Glorious Qur'an‑ it is the fountain of Blessing, Mercy and Healing for the heart, it is a Book of Guidance for all peoples and for all times, and finally, the criterion that distinguishes right from wrong. Other similar ayat cast more light on the use of this Unique Book, but we should be content at this level. All these magnificent benefits are for those who wish to be guided. For those who insist on prejudice and arrogance regarding the wahy of Allah the Exalted, this Holy Book can cause nothing but perdition.
13. Then what does the Glorious Qur'an clarify?
The Noble Qur'an clarifies a great number of subjects. In fact, not all the Qur'anic revelations have been understood as yet. But as time goes by, theological, intellectual, scientific, and historical evidence contributes to a better understanding of these revelations by mankind. The following points are just a few examples:
13.1 The Oneness of God the Exalted and His Divine system ( t awhid)
The following ayat of the Holy Qur'an are self‑explanatory in defining the concept of tawhid. [10]
"Say: He Allah, is One. Allah is the Absolute Self‑Sufficient. He begets not, nor is He begotten, and there is not a single one to equate with Him." CXII
"O people of the book!" There hath come to you Our rasul, revealing to you much that you used to hide in the Book, and passing over much (that is now unnecessary). There hath come to you from Allah a (new) light and a perspicuous (mubin) Book. Wherewith Allah guideth all who seek His good pleasure to ways of peace and security, and leadeth them out of darkness, by His Will, unto the light, guideth them to a Path that is Straight. In blasphemy indeed are those who say that Allah is Christ, the son of Mary..." V:15‑19
"Allah has said: `Take not (for worship) two gods, for He is only One Allah. Then fear Me and Me alone ...'." XVI:51
13.2 The unity of all Divine religions; Islam as a concept
The concept of Islam ‑ submission to the Will of Allah ‑ is nothing new. It existed well before the development of Islam as a religion. The following ayat clarify that this concept was preached by all the major prophets of Allah. This is a proof of the Unity of all Divine religions, even though they are called differently by mankind.
"Behold! his (Ibraham's) Lord said to him: `Be a Muslim (submit yourself to My will)'. He (Ibraham) said: `I am a Muslim (submit myself) to the will of the Lord and Cherisher of the Universe'. And this was the legacy that IbrMam left to his sons, and so did Yacqub; `Oh my sons! Allah hath chosen the Faith for you, then die not except in the Faith of Islam (submission to the will of the Almighty Allah)'." II:131 & 132
"When ‘Isa (Masih) found unbelief on their part he said: `Who will be my helpers to (the work of) Allah?'Said the disciples: `We are Allah's helpers, we should believe in Allah, and do thou bear witness that we are Muslims'." III:52
"O ye who believe! Bow down, prostrate yourselves, and adore your Lord. And do good that ye may prosper. And strive in His cause as you ought to strive (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father, Ibrahim. It is He (Allah the Exalted) Who has named you Muslims, both before and in this (revelation); That the Apostle should be a witness for you and you be witness for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector ‑ the Best to protect and the Best to help!" XXII:77 & 78
This ayah has many important points but the one we need to concentrate on is: "It is He Who has named you Muslims, both before and in this (revelation)". This very clear and strong statement makes Islam distinctly different from all religions of the world in which people coin a name for their religion, normally after the person whom they follow. But when it comes to Islam, Allah the Exalted clearly says that He Himself selected this very profound name, for all His revelations, either before or during the time Muhammad (SA).
For the definition of the word Islam please refer to the Glossary.
"And remember Ibrdhim and Isma’il raised the foundation of the House (with this prayer): `Our Lord! Accept (this service) from us. For Thou art the Hearing, the Knowing'. Our Lord! make us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (Will); and show us our places for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft Returning, the Merciful." II:127 & 128
"The Religion before Allah is Islam (submission to His Will): Nor did the `people of the book' dissent therefrom except through envy of each other, after knowledge had come to them..." III:19
The above ayat clearly confirm that Islam as a concept existed from the early days of the din of Allah the Exalted, but it took centuries before this concept finally culminated as a religion by His Will through Muhammad (SA), and the most appropriate name, Islam, was explicitly selected by Almighty Allah for His din.
Clearly, the din before Exalted Allah is Islam (being in the state of submission to Allah the Exalted) and there is punishment, as shown later on, for those who have seen the Precious Qur'an and yet turn away from His din.
"Ibrahim was not a Jew nor a Christian; But he was true in Faith as a Muslim. And he joined not gods with Allah." III:67
"Say: We believe in Allah, and in what has been revealed to us and what was revealed to Ibrahim, Isma’il, Ishaq, Yacqub, and the Tribes, and in that which was given to Musa and ‘Isa (Masih) and the prophets, from their Lord. We make no distinction between one and another among them and we are Muslims to Him (to Him we submit). If anyone desires a Religion other than Islam (submission to the Almighty Allah), never will it be accepted of him; and in the Hereafter he will be one of the losers." III:84 & 85
These passages clearly indicate that Islam as a concept goes back to the early days, [12] and that this concept of total submission to Allah the Omnipotent has also been preached by other prominent messengers of Allah the Exalted preceding the last prophet.
It is significant to realise that in the entire Qur'an the singular form "din" (Religion) appears about 70 times but the plural form, "adyan", not one single time. This clearly shows that there is only one din before Almighty Allah.
13.3 Islam as a religion
Now let us see how this concept of Islam (submission to the will of Allah) finally culminates in the form of a religion called Islam.
"...This day have those who reject Faith given up all hope of your religion. Yet fear them not but fear Me. This day I have perfected your religion for you, completed My Favour upon you and have chosen for you Islam as your Religion .... " V:3
It is quite remarkable that in this very last preceptive revelation to Muhammad (SA), Allah the Omnipotent declares, emphatically, that the religion founded from the early times and gradually augmented by various prophets is now perfect, is named Islam and is chosen for humankind by Almighty Allah Himself. With this important message for mankind, the preceptive wahy ends, only 81 days before the last prophet leaves this world, (SA).
13.4 Islam as a single ummah
"And verily this ummah of yours is a single ummah and I am your Lord (and Cherisher). Therefore fear Me (and no other)." XXIII:52
"Verily, this ummah of yours is a single ummah, and 1 am your Lord (and Cherisher). Therefore, serve Me (and no other). But (later generations) will cut off their affair (of unity), one from another. (Yet) they will all return to Us." XXI:92 & 93
In his well known English translation of the Qur' an, Yusuf ‘Ali wrote:
"God's message was and ever is one; and his Messengers treated it as one. It is people of narrower views who come later and trade on the earlier names, that break up the Message and the Brotherhood [ummah] into jarring sects and tribes." p 843, n. 2750
The Islamic ummah is only one in Exalted Allah's view. All the boundaries and differentiations are our own makings. These ayat and the translator's footnote tell us about the unity of Almighty Allah's Word from the beginning to the end, the unity of His din, mankind, and the entire universe.
13.5 The universality of Islam
"We have not sent thee but as a Universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not." XXXIV:28
This is a very clear statement of the universality of Almighty Allah's Religion (the concept and religion of Islam). There are more to follow:
"Indeed We sent Nuh to his people, and he said: O my people! Worship Allah. Ye have no other god except Him. Verily! I fear for you the Punishment of a Dreadful Day" (VII:59) "And unto (the tribe of) ‘Ad (We sent) their brother Hud. He said O my people! Worship Allah. You have no other god save Him. Will you not ward off (evil)?" (VII:65) "And unto Madyan (We sent) their brother Shu’ayb. He said O my people! Worship Allah. You have no other god but Him." (VII:85) "And to (the tribe of) Thamud We sent their brother Salih. He said O my people! Worship Allah. You have no other god save Him." (VII:73) "And verily We have sent among every nation an apostle (proclaiming): Worship Allah and eschew evil." (XVI:36)
"And We sent Nuh to his people, so he remained among them a thousand years less fifty" XXIX:14
"And Ibrahim said to his people "Serve Allah and fear Him. That will be best for you, if ye understand! " XXIX:16
Every prophet was sent unto his own nation for their guidance, but the message of The Last Prophet Muhammad (SA) is general for all mankind:
"Say: O mankind! Verily! I am sent as the rasul to you all." VII:158
"Above all, it is a Message to all the worlds." LXVIII:52
Therefore, it is obvious that Almighty Allah's Religion had entered a universal level by the time Islam was introduced as a way of life (din) and that the Noble Qur'an is a Book of Guidance for all humankind, in all places and for all times.
13.6 Confirmation of previous revelations
"It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it. And He sent down the Tawrah (to Musa) and the Injal (to cIsa Masah) before this as a guide to mankind. And He sent down al‑Furqan, the Criterion (of judgment between right and wrong ‑ meaning the Holy Qur an)." III:3
"Nothing is said to thee that was not said to the messengers before thee..." XLI:43
13.7 Correction of people's misunderstanding and misbelief
"They say: Allah hath begotten a son'. Glory be to Him, Nay; to Him belongs all that is in the heavens and on earth. All shall render worship to Him." II:116
14. Does the Great Qur'an identify previous Divine Books and Prophets?
Some 124,000 nabiys (Prophets) and 313 rasuls have been chosen by Allah the Exalted to develop, fulfil, and finally perfect His din. Obviously, not all of them have been named in the Great Qur'an. But the following 25 names have been mentioned in this Holy Book; (PBUT all). These names are sorted according to the number of entries in the Glorious Qur'an:
And the names of Divine Scriptures in the Glorious Qur'an are:
The Injil meaning "The Tidings" in Greek, the New Testament, The Tawrah meaning "The Law or The Sacred" in Hebrew, the Old Testament, The Zabur (or al‑Mazamir) meaning "The Writ" in Arabic, the Psalms of David, The Suhuf of Abraham, meaning "The Sheets" in Arabic. (PBUT all).
15. Does Almighty God's Final Message have a fixed duration?
"Nay, this is a Glorious Qur’an, (inscribed) in a Tablet Preserved!" LXXXV:21‑22
"We have, without doubt, sent down the Message and We will assuredly guard it." XV:9
16. Does God the Exalted abrogate His Final Testament?
"None of Our revelations do We abrogate [13] or cause to be forgotten, but We substitute something better or similar. Knowest thou not that Allah hath power over all things?" II:106
"...But Allah abrogates [14] anything that satan throws in, and Allah confirms His Signs. For Allah is full of knowledge and wisdom. That He may set whatever thrown in by satan as a tribulation for those in whose hearts are a disease and who are hardened of heart. Verily the wrong‑doers are in a schism far (from the Truth)." XXII:52‑53
These passages are of great consideration for the followers of those who have abrogated Almighty Allah's final revelation selectively and/or replaced them with their own inspirations in the name of Allah the Exalted. They quote the following ayah of the Noble Qur'an, using an incorrect translation for the key word:
"Allah doth abrogatels or confirm what He decides. With Him is the Mother of the Book." XIIL:39
Based on this ayah some people have allowed themselves to cut the Glorious Qur'an into pieces and under the banner of abrogation select what they like and disregard the rest. Let us look at the correct translation first:
"Allah doth obliterate [16] or confirm what He decides. With Him is the Mother of the Book." XIII:39
One should consider that obliteration (mahw) means blotting out, effacement, wiping away, forgetting, suppression, resolution, disappearing because of erasure, loss, absorption or solution. Whereas to abrogate (naskh) means to annul, to cancel, to invalidate and to void.
As the ayah clearly mentions, the Mother of the Book is with Almighty Allah. This is the Full Knowledge, the essence of all revelations, independent of time and space. Why should Allah, the Knowing, reveal the Final Message and then abrogate it? And how? Muhammad (SA) is the Last nabiy, and we should remember from the earlier discussions that without being a nabiy one could not have full access to the Divine "knowledge" necessary for any Divine mission, including abrogation of Divine revelations.
One important consideration in this context is that religious tenets (‘aqidah) are never abrogated. They have been fixed from the beginning and have been repeated by all prophets of Almighty Allah. A few examples of such creed and doctrines are oneness of Allah, concept of Islam, the idea of the return of all humankind back to Him for the Judgement, and so forth. Such religious tenets are independent of time and location. The religious laws (shari’ah), however, have been abrogated by Almighty Allah from nation to nation living at different times and in different geographical locations.
The second important consideration is that only Almighty Allah and the Divine prophets can abrogate certain rules of shari’ah, not anyone else. He possesses the Mother of the Book, the essence of all revelations.
The third important subject is the distinction between obliteration (mahw) and abrogation (naskh). Some local and timed rules and laws are subject to obliteration according to the Plan and Will of Almighty Allah, by not getting effectively recorded, being forgotten with time, or other causes and events. Where are the pure and original words of Allah, exactly
as uttered by many of His rasals or nabs ys? What happened to the Suhuf (Scriptures) given to The Prophet Abraham (PBUH), the Psalms to The Prophet David (PBUH), The Tawrah to The Prophet Moses (PBUH), and the Injil to The Prophet Jesus Christ (PBUH)? Based on clear evidence all or parts of these words may have been lost, translated, forgotten, or obliterated (mahw) either due to satanic alterations or to innocent mistranslation (from the true words. And this is not by accident; it is the will of Allah the Exalted Who dictates that certain things be obliterated or be preserved. When it comes to the Holy Qur'an, however:
"... for it is indeed a Message of Remembrance. So, let whosoever will, keep it in Remembrance; in Books held in honour; exalted, pure and holy; (written) by hands of scribes, noble and righteous." LXIX: 11‑16
Islam did not come to abrogate the previous Divine Scriptures. On the contrary, it came to establish and strengthen the unity of all previous Divine religions and their respective messengers. The main question is whether all components of the previous Scriptures are indeed purely and truly the word of Allah, or some parts have been contaminated by the words of humankind.
There are, however, people who have read the Glorious Qur'an and yet claim prophethood. They usurp Divine authority, and abrogate the Noble Qur'an selectively in order to remove any sign that is incompatible with their own claim!
17. Is Islam (the din of God, the Exalted) difficult?
"...He has chosen you arid has imposed no difficulties on you in religion (din). It is the cult of your father Ibrahim..." XXII: 78
"On no soul doth Allah place a burden greater than it can bear. It (one's soul) gets every good that it earns and it suffers every ill that it deserves..." II:286
Therefore, Allah's intention is not to impose difficulties on us through His din. His recommended way of life is as uncomplicated as it was represented centuries ago by Abraham (PBUH), as we read in the first ayah. But in the second ayah we read that it is only people who make life easy or unbearable. How is it possible for us to be on the right side? Through du’a' [17] and He shows us how. Please continue for further explanation; first let us find out.
18. What is the difference between the Great Qur'an and books of dua'?
In summary, dua' (supplication) is our appeal and petition to Allah the Exalted requesting whatever we wish Him to grant us. Munajah is whispering, like telling one's secrets to Allah the Exalted, or prattling. It may or may not include any petition and solicitation. There are numerous ravishing du’a's and enchanting munajahs and beautiful dhikrs [18] available in the Muslim world composed by the infallible Imams and prominent religious leaders. In size, they vary from a few lines all the way to a sizeable booklet which may take over an hour to recite. Each has a specific purpose with a certain recommended time of recitation. But the general and cardinal purpose is, of course, nearness to Allah the Exalted by repeated remembrance of His attributes and His glorification.
With this brief introduction, it is clear that the nature of the Glorious Qur'an is totally and completely different from that of books of dua', munajah and dhikr. The former comes from the heavens to earth whereas the latter set of three goes from earth to the heavens. The former is the heavenly and pure wahy, directing people with unlimited Authority, Wisdom and Mercy as to what is good for them and what is bad for them. The latter set, however, is an earthly plea and petition from us soliciting Allah the Exalted, weakly and yearningly.
In the absence of a Divine Scripture, this clear distinction does not exist in some religious cults. They mix an assortment of du’a's and munajahs along with other writings of their leader and call the booklet a prayer book.
This entire section was included for the continuation of ayah II:286 under the previous heading. In the Glorious Qur'an, Allah the Exalted teaches us the basic ingredients for our supplications. There are a number of such ayat, one being the latter part of the last ayah of Surah al‑Baqarah (II). This is the longest surah of the Glorious Qur'an full of serious matters of law. How appropriate to end this onerous surah with this beautiful duca' for the acquittal of our sins and mistakes:
... Our Lord! condemn us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which Thou didst lay on those before us. [19] Our Lord! Impose not on us that which we have not the strength to bear. Pardon us and grant us forgiveness and have mercy upon us. Thou art our Protector; award us with victory over the disbelieving folks." II:286
Allah the Exalted sows more seeds to show us the ingredients for supplications in a few other ayat such as:
II:201 & 250, III:8, 16, 53, 147, 193 & 194, VII:23, 47, 126, 155 & 156, XIV:40 & 41, XX:25‑28, XXIII:97 & 98, XXV:65 & 74, XXVII:19, XXVHI:17, XL:7, LIX:10, LX:4, LXXI:28, etc.
They are captivating and penetrating when their deeper meanings are realised. Using these, and other ingredients, Islamic literature is full of rich, enchanting and powerful supplication books. Unfortunately they are not all available in English. The reader could contact the publisher of this book, The Muhammadi Trust, and enquire for "The Psalms of Islam" and other supplication books available in English.
19. What was the first revelation to Mubammad (SA)?
In the night of Mab’ath [20](Commissioning, Appointment, Assignment, Mission, Resurrection) when Muhammad (SA), had gone to pray alone in a cave on Mount Hira' (later called Mount Nur), Gabriel (PBUH), the same angel of Almighty Allah, who had appeared to The Prophet Abraham (PBUH), and to Mary, the honourable mother of The Prophet Jesus Christ (PBUH), appeared to Muhammad (SA) who was then about forty years old. Angel Gabriel (PBUH) instructed him, in his mother tongue, with a mighty voice, surging like the waves of the ocean, "Recite aloud!" In fear and uneasiness, Muhammad (SA) cried out: "I am not learned!" The angel repeated the command, and elicited an identical response from Muhammad (SA). Angel Gabriel (PBUH) embraced him hard, and commanded him the third time:
"I ‑ Recite! in the name of thy Lord (and Cherisher), Who created. 2 ‑ Created humankind, out of a (mere) clot of congealed blood. 3 ‑ Proclaim! And thy Lord is the Bountiful, 4 ‑ He Who taught (the use of) Pen, 5 ‑ Taught man that which he knew not... " XCVL:1‑5
After this Divine revelation, a great trembling came upon Muhammad (SA). Shattered and feeling tired, he hastened home to his wife, Khadijah, hoping to recuperate from this great shock. She wrapped him in the thick cloak he used to use as a blanket, and helped him sleep.
These first five ayat of surah 96, al‑‘Alaq, (the very first wahy to Muhammad (SA) carry considerable significance which cannot be discussed in this introductory account. Volumes of commentaries have been written about this revelation, which cannot be covered in this book. However, the referral to the Pen as a symbol of the eternal plan of Allah the Omnipotent should be mentioned briefly. Many Divine words through numerous messengers have been lost, forgotten or tampered with because they were not recorded early enough. Islam, as the Perfect and Final stage of Almighty Allah's din, had to be provided with a well‑documented record so that the purity and the integrity of Exalted Allah's words should be safeguarded for ever as a Book of human guidance. This is why in the very first revelation the use of Pen is mentioned.
Only three years later, one complete Surah, called al‑Qalam (meaning The Pen) was revealed to Muhammad (SA), to strengthen the symbol of permanence of His Final Testament (the Great Qur'an). This Sarah starts:
"Nun! By the Pen and by the (Record) which (humankind) writes." LXVlll:1
Knowing Muhammad (SA), so well, and seeing the unequivocal transformation that had come over him, Khadijah became his first follower. The second follower was °Ali, (A.S.), who was only ten years old, and the next was Zayd (a slave boy who was adopted by Muhammad (SA), after setting him free). Soon Muhammad's (SA) friend Abu Bakr was also convinced. At this stage, Muhammad (SA), had not talked about his experience openly.
Some months later, he had another heavenly experience. Suddenly he heard the voice again, and this time saw a huge pair of eyes staring at him, which became a gigantic figure whose wings (or feet) straddled the horizon. He shut his eyes and turned away, but no matter what he did he could still see the angel. There was no escape.
Once again he rushed home in shock. Kha&jah noticed this time that when she wrapped him up, he began to breathe deeply, and sweated profusely. He was seeing the angel again, who said:
"O thou wrapped up (in thy cloak), arise and deliver thy warning! And thy Lord do thou magnify! And thy raiment keep free from stain! And all abomination (idolatry) shun! Nor expect any compensation (in return of what you give). But for thy Lord's (cause) be patient." LXXIV:1‑7
20. What were the last words revealed to Muhammad (SA)?
The fifth surah of the Precious Qur'an, al‑Ma'idah, deals with the backsliding of the Jews and Christians from their pure religions. As a logical corollary to the deterioration of the earlier religions of Allah, the practical precepts of Islam about food, cleanliness, justice, and fidelity are recapitulated in this surah. The third ayah of this surah is an extremely interesting one and is known to be among the last few words from Almighty Allah. This ayah consists of three parts. Similar to a precious pearl which is hidden within a pair of shells to protect the valuable jewel, the cardinal issue in this ayah is enveloped in a pair of "shells" to ennoble the focal point in this ayah. The first part is:
"Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah. That which hath been killed by strangling or by a violent blow, or by a headlong fall, or by being gored to death. That which hath been (partly) eaten by a wild animal, unless you are able to slaughter it (in due form). That which is sacrificed on stone (altars). (Forbidden) is also the division (of meat) by raffling (gambling practised by pagans) with arrows. That is impiety..." V:3
The jewel of this ayah follows the important and memorable declaration which was announced during the farewell pilgrimage of Muhammad (SA), to Makkah in the tenth year of the Hijri calendar. Soon after the pilgrimage, he started for Madinah. On his way to Madinah, at Ghadir Khumm, three important events took place [21] one of which is the very last revelation, as follows:
"...This day have those who reject Faith given up all hope of your religion. Yet fear them not, but fear Me. This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion..." V:3
The holy prophet departed to the eternal world in less than 3 months after this revelation (on 28th Safar, 11 A.H.): [22]
The "shell" is then completed as follows:
"...But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft‑Forgiving, the Merciful." V:3
With this long ayah, Allah the Almighty perfects His religion (din) and calls it Islam.
21. Why is the very first revelation in the 96th surah, and the last words in the 5th surah? Who decided to re‑arrange the order of this Miraculous Book?
This is a long subject but I shall try to make it short. From time to time, Angel Gabriel (PBUH) visited Muhammad (SA), by Exalted Allah's leave, to reveal His words. Angel Gabriel (PBUH) would ask The Prophet (PBUT) to rehearse the Words carefully in the presence of his disciples. Each disciple was supposed to go over them at least one thousand times, and this went down to imams of mosques and others, each practising at least one thousand times. At the same time it was being recorded too. If there were any mistakes, misunderstandings or questions, they could go back in reverse order to check and correct. Once one group of revelations were well drilled throughout the community, or when there was a need for certain revelations, Angel Gabriel (PBUH) visited again, and the process was repeated.
Each year, Angel Gabriel (PBUH) reviewed all the revelations which had been revealed during the year for accuracy and correctness. In the last year, Angel Gabriel (PBUH) visited twice, [23] to make sure that everything was in perfect order. Incidentally, this gave Muhammad (SA), the clue that his life in this world was about to cease. But to answer the question, it was Allah the Exalted, Who, through Angel Gabriel (PBUH), placed the order of each single ayah to compile the Book. He clarified exactly where each ayah was supposed to be located in the Holy Qur'an. Therefore, not all ayat in a surah are in the sequence of revelation. Two sequential ayat might in the end be located in two separate surahs far from one another. This is the way Allah the Omnipotent wanted His Book to be, and this is the way It is. Recorded documents substantiate that the disciples of the rasul recorded everything according to the order given by the prophet without moving anything backward or forward. [24]
22. More on the process of revelation to Mu4ammad (SA)
It should be clear that the Miraculous Qur'an is not the teachings of Muhammad (SA); rather, It is a collection of words of Allah the Exalted as they were revealed. The following are some important features about most revelations to Muhammad (SA):
a. Muhammad (SA), always knew when revelations were about to come down, and normally he lay down covered in his cloak, if possible.
b. The special revelations were always attended by extraordinary phenom ena such as shaking or trances.
c. Sometimes he seemed to lose consciousness.
d. Sometimes he was found soaked in sweat, even in cold weather.
e. Sometimes the message came instantaneously when he was being questioned by people, confronted with a major problem (or decision), or when a message, deemed necessary by Almighty Allah, was to be delivered in a specific location, at a specific moment, for a specific group of persons (or even an individual).
f. Sometimes the voice did not come through clearly. But most often the revelation was quite clear, and he heard the words explicitly. It has been reported that people could hear some vibrating sound similar to the sound of honeybees when revelations were being transmitted.
g. On some occasions Allah the Exalted spoke to him through Angel Gabriel (PBUH) who stayed with the prophet and absorbed much of the shock. But on other occasions, Allah the Omnipotent revealed to Muhammad (SA), directly. The latter form reflected a heavier impact on The Prophet, and resulted in extraordinary phenomena, as mentioned above.
23. What is the most emphasised subject in the Glorious Qur'an? [25]
If the most emphasised subject is to be taken as the subject most often referred to, then the following are the six subjects most emphasised by Allah the Exalted for the guidance of His people, in the order of His emphasis:
1. Disbelievers (kafirin, kafirun, and kuffar) and disbelief (kufr). Literally, kufr means "to cover". In general, this subject has to do with covering up the ayat of Allah the Exalted, i.e. His wahy, His words, His Books, His Messengers and their message, partly or entirely, openly or silently. It means disobeying His Guidance, and disbelieving His Message. It means following our own beliefs and the belief of other mortal human beings, who are, themselves, created by Allah the Exalted. It means confining various matters to only what we can envisage in our limited mind, and denying or disbelieving the Divine Order.
2. People of Hell (ashab un‑nar). This subject is self‑explanatory but it is important to realise that these two most‑emphasised matters constitute the most important message Allah the Exalted wishes to implant into the minds and the hearts of His men and women. I beseech readers, respectfully and humbly, to pay particular attention to the emphasis Allah the Exalted has placed on these important issues, and not to pass them by indifferently. Would you please consider taking a few minutes to think of why Almighty Allah emphasises these matters so much, giving historical examples, naming the persons and communities who disbelieved, repeatedly warning the readers of the Glorious Qur'an about satan and his influences on the hearts, minds and actions of humankind. This is because He loves us, and He warns us about the heavy impact and the doomed ending of kufr. These matters are more emphasised than the glad tidings for the men and women who believe and their blissful fate. This emphasis is for our guidance by the Great and Only Creator Who knows best what is good for us, and what is to our detriment.
3. The Truth of the Glorious Qur'an, and its recognition of the previous Books. This emphasis, once more, proves the deserving attention that Allah the Exalted gives to the Legitimacy and the Truth of a Divine Book. Again, this should be of interest to followers of certain religious cults, who lack a Divine Book or mistake a human's writing for Divine.
4. Promises and agreements that Allah the Exalted has granted to the men and women who believe. Once Allah the High has emphatically warned people against kufr, and about the miserable outcome of such disbelieving ideologies and actions, and after He emphatically asserts the Divine position of the Glorious Qur'an, He stresses the promises He is willing to grant, and agreements He is willing to make with His believing people of the right deeds so that they will be successful in this world and the next. These agreements constitute the duties of the men and women believers towards the Compassionate, the Merciful and the Knowing Creator. One cannot neglect these duties and still expect ultimate prosperity in both worlds.
5. Piety, Virtue and Righteousness (taqwa) is His next matter of emphasis. Taqwa can be construed as the essence of Islamic practice, as tawhid might be considered as the paramount hinge of Islamic belief. It certainly deserves the emphasis of the Glorious Qur'an, after the above‑mentioned important matters have been repeatedly stressed and clarified in the minds of its readers.
Taqwa is difficult to define. It is easier to grasp its meaning by knowing that it is the opposite of being the slave of one's selfish desires. Taqwa is the most difficult aim in one's earthly life because satan is constantly sowing flamboyant ideas in our hearts and is continually tempting us with exciting actions which have no purpose except satisfaction of the self. It takes great willpower to let the intellect be in control, not the heart, and to distinguish vice from virtue. As one acquires more strength in this area, and gradually discovers that one's decisions and actions can be governed by certain Divine principles instead of being guided purely by self‑satisfaction, then satan will shy away and will gradually have less and less influence on him/her.
One feels at peace only when his heart and mind act hand in hand. Before that, the heart longs for a satanic feature and the intellect tries to defy it; the person feels insecure and unsure as he has to sort things out between his conflicting heart and mind. Once he practises taqwa, ultimately the heart and mind shall come together, and there will be no internal conflict to upset the person, and he will be in peace and harmony with everything around him. But how does one get there?
Like everything else, to achieve a certain goal, one needs certain tools and training. The more we discharge our duties toward Allah the Exalted, the more we shall acquire His Mercy, Light, Guidance and Blessing:
"...Verily the most honoured of you in the sight of Allah is the one among you who oractises taqwa the most..." XLIX:13
We need the tools that train us to be willing to let go of things that we relish, such as certain foods, excessive sleep, illicit sex, immoderate money and luxury. A hungry person who has all sorts of food around him, but resists eating them because of fasting, can be better prepared to fight against his selfish desires than one who does not have this training. A person who rises for the regular prayers, five times a day, must sacrifice many hours of sleep, including getting up at the crack of dawn. He is well equipped with willpower to combat his selfish desires, let alone the fact that he will be closer to Allah's Blessing because of the obedience and discharge of his duties toward Allah the Exalted.
Therefore, it appears that the necessary primary training for the realisation of taqwa begins with the salat (regular prayers), the sawm (fasting), payment of the khums, the zakah and charities, and the recitation of the Glorious Qur'an, not only for guidance toward taqwa, but also for the blessing that Its recitation brings about. This is only the beginning. For further refinement, one should understand and practise the Islamic Principles (religious tenets) and the Pillars of Islam (the necessary duties to be discharged by a Muslim).
6. Matters relating to the legitimacy of Muhammad's (SA) message and the wahy from Allah the Exalted. This is complementary to item 3 above. These two items together consolidate the validity, legitimacy and Divinity of the Message and of the Messenger of Islam with great emphasis. Once more, this is another flag to alert people who follow certain religious groups or certain individuals depending on a slim evidence of legitimacy or a complete lack of it. Beware of the first two items of Allah's emphasis for your own sake.
24. Is the Glorious Qur'an a book of science, law, history, or art?
The Noble Qur'an is basically a book of human guidance. Allah the Omnipotent shows us in this practical book how He wants us to live. After all, He, as the Creator of the entire universe including mankind, knows best what is ultimately good, and what is ultimately bad for us. Today's plight of mankind is the very heart of this issue. For a few centuries, mankind had been deceived into believing that it knew better what was good and what was bad for it, and it lived a life of its own with very little regard for the wishes of Allah the Exalted. Then it found out all sorts of miseries such as AIDS, drugs, high rates of crime, divorce, and violence, in a world where economic, racial, and political slavery prevail. An important part of the Great Qur'an forms a comprehensive foundation on which sound systems of social justice, politics, economics, legislation, jurisprudence, world order, global responsibilities towards Nature, and so forth, can be constructed.
Notes:
[1] Will be defined shortly.
[2] Ibid.
[3] Refer to the Glossary for detailed definition.
[4] Ibid.
[5] Refer to the Glossary.
[6] Please refer to the following references: 1) Al‑Burhan fi `Ulum ul‑Qur'an, by 'Imam Badr ud‑Din Muhammad ibn 'Abdullah Zarkish. Vol 1, p 228, Beirut, 1391 L.H.C. (1972), in Arabic. 2) "Al‑Mizan, Exegesis of the Qur'an", by al‑Allamah as‑Sayyid M.H. Tabataba'i. Vol 3, pp 15‑22, Translated into English by World Organisation for Islamic Studies (WOFIS), P.O. Box 11365‑1545, Tehran, Iran, 1402 L.H.C. (1982).
[7] Refer to the Glossary.
[8] Refer to the Glossary.
[9] Refer to the Glossary.
[10] See the Glossary.
[11] A Qur'anic expression referring to the Jews and Christians, followers of the Old and the New Testaments.
[12] Some people believe that this concept of Islam existed from the beginning of creation.
[13] The root of the original Arabic word used in the Glorious Qur'an is N‑S‑KH (naskh).
[14] Ibid.
[15] The root of the original Arabic word used in the Glorious Qur'an is M‑H‑W (mahw).
[ 16] Ibid.
[17] Please refer to the Glossary.
[18] In general, it means remembrance of Allah the Exalted and mentioning of His name and attributes, in any possible form, either silently or audibly. Specifically, among the Sufi brothers and sisters, it is a pleasant religious gathering in which certain du’a's and munajahs are chanted in a spiritually uplifting atmosphere.
[19] The Glorious Qur'an is full of educational stories about the punishments that arrogant people and societies received, as well as the blessing and peace that were bestowed upon humble believers who do good.
[20] Several dates are suggested by various historians and scholars for this historic Divine Assignment. The most factual one seems to be the 27th of the blessed month of Rajab, in the L.H.C., a well‑celebrated holy day called the Mab’ath or the Mi’raj un‑nabiy.
[21] First event: The Voice from Heaven cried:
"O Rasul of Allah! deliver what has been revealed to you from your Lord. And if you do it not, then you have not delivered His message. And Allah will protect you from the people. Surely Allah will not guide the unbelieving people." V:67
The prophet stopped at once and ordered all the people to come around. After making all possible preparations, he delivered a long sermon under Divine Command (known as the declaration of Ghadir Khumm or Hadith thaqalayn) in which the second important issue was raised:
Second event: Hadrat ‘Ali (A.S.) was selected as the leader or Imam of the Muslim community (ummah). This event and hadith is well recorded within both Shi’iy and Sunni hadith writers and commentators. For more information please refer to Imamate, the Vicegerency of the Prophet, by Sayyid Saeed Akhtar Rizvi, pp 62‑84, 4th edition, 1985 (1405 L.H.C.). Publisher: World Organisation for Islamic Services (WOFIS), P.O. Box 11365‑1545, Tehran, Iran.
Third event: Once again the Voice from Heaven proclaimed:
"This day I have perfected your religion for you, completed My favour upon you and have chosen for you Islam as your religion. " V:3
This event, being toward the end of the Prophet's life, has especial significance. Even though there are records indicating the possibility of further revelations after this event (possibly ayat IV:176, II:278‑79, II:281‑82, IX:127, etc.), they are non‑preceptive revelations and are not related to the definition of rules and the perfection of Allah's din. It might also be that Almighty Allah calls His din perfect once Hadrat ‘Ali (A.S.) is selected to commence Imamah. For more information please refer to The history of the Precious Qur'an by Sayyid Muhammad Baqir Hujjati, 5th edition, 1368 S.H.C. (1989), pp 55‑62 (in Farsi). Publisher: Daftar‑e Nashr‑e Farhangui‑ye Islami, Ferdowsi Avenue, Tehran, Iran.
[22] For more information please refer to A brief history of the fourteen infallibles, second edition, pp 20‑23, 1992 (1413 L.H.C.), World Organisation for Islamic Services (WOFIS), P.O. Box 11365‑1545, Tehran, Iran.
[23] The history of the collection of the Glorious Qur'an, Sayyid Muhammad Rida Jalali Na'ini (Farsi), 1365 S.H.C. (1986), p 156.
[24] Sharh us‑Sunnah by Husayn ibn Masu’d (entitled Muhiyy as‑Sunnah), 436‑510 L.H.C. (in Arabic). Also available in the reference cited in the above note.
[25] The emphasis is based on detailed appendices in these two references:
1) an appendix to al‑Qur'an ul‑Karim, donated by the Union of the European Students Islamic Societies and the Student Islamic Societies of Canada and America, with compliments from Kayhan Inc., P.O. Box 638, Oakland Gardens, NY 11364, U.S.A. Translated by Muhammad Kazim Mu’izzi (into Farsi), including various appendices produced by Mahmud Ramyar, and distributed by Book Distribution Center, P.O. Box 22933, Houston, TX 77027, U.S.A.
2) Tafsil‑i ayat il‑Qur’an ul‑Hakim by Jules La Beaume, including al‑mustadrak, by Edouard Montet, translated into Farsi by Haj Sheykh Mahdi Ilahi Qumshih, of the University of Tehran, published by Islamiyah Booksellers, Tehran, 1345 S.H.C. (1966).
Imam Ali Said:
The one who teaches me but a single word makes me his servant.
One who asks questions learns.
Every thing is good when it is new but friends who are good when they are old.
Don’t speak when you find it untimely.
The best of all men is one who is the most useful to the people.
If you love God clear from your heart the love of the world.
Don’t close a door that you are unable to open.
One who is content with little needs not much.
A true believer will not eat fully as long as his brother is hungry.
How can you be happy in this life than grows shorter with the passage of every hour?
The one who is unable to keep his own secrets will never be able to keep the secrets of others.
Be in such term with your friend as if he may turn against you one day and treat your enemy as if he may become a friend one day.
Entrust your friend with anything but your secrets.
Don’t let God see you away from His obedience and occupied with sins; and, consequently hate you.
Fear God who hears when you speak; and knows what you think.
By thinking you can find the way and by negligence you lose it.
One who gives advice and does not practice it himself is like a bow without string.
How bad it is to have a troublesome neighbor.
Health cannot be obtained expect by abstinence
All people are defective and deficient except those whom God saves.
Live in peace with people so that you may a peaceful life.
Jealously cannot enter the heart of a pure-hearted person