History of the Qur’an Module 2

Contents

1. Collection of the Qur’a#n

A. The Classical View

Section II: Some Related Issues

i. The Extraneous Verses

ii. The Seven Ah@ruf
iii. The Variant Readings

Section II: Some Related Issues

i. The Extraneous Verses
There exists a consensus among Muslim scholars that there are some verses of
the Qur’a#n which do not exist in it yet are operational. In technical parlance, they
are called ‘Mansu#khu’l-Tila#wah Du#na’l-H@ukm’ (whose reading has been
withdrawn but whose ruling still exists). Writes A%midi#:

‫ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺟﻮﺍﺯ ﻧﺴﺦ ﺍﻟﺘﻼﻭﺓ ﺩﻭﻥ ﺍﳊﻜﻢ‬

Scholars unanimously concede that there are verses which do not exist in the
Qur’a#n whose directive still remains.12

In this regard, the most striking example is the verse of stoning found in some of
the major books of H~adi#th literature. One of its texts is reported as follows:

‫ﺏ ﺍﻟﻠﱠ ِﻪ ﹶﻓ ﹶﻘ ْﺪ َﺭ َﺟ َﻢ‬
ِ ‫ﺠﺪُ َﺣ ﱠﺪْﻳ ِﻦ ﻓِﻲ ِﻛﺘَﺎ‬
ِ ‫ﻗﹶﺎﻝ ﻋﻤ َﺮ ِﺇﻳﱠﺎ ﹸﻛ ْﻢ ﹶﺃ ﹾﻥ َﺗ ْﻬِﻠﻜﹸﻮﺍ َﻋ ْﻦ ﺁَﻳ ِﺔ ﺍﻟ ﱠﺮ ْﺟ ِﻢ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ ﹶﻝ ﻗﹶﺎِﺋ ﹲﻞ ﻟﹶﺎ َﻧ‬

12. A%midi#, Al-Ah@ka#m Fi# Us@u#li’l-Ah@ka@m, vol. 2, (Beirut: Da#ru’l-Kutub al-‘Ilmiyyah,

1980), p. 201
‫‪History of the Qur’an‬‬ ‫‪2‬‬ ‫‪Module 2‬‬

‫ﺱ ﺯَﺍ َﺩ ﻋُ َﻤﺮُ ْﺑ ُﻦ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ َﻭ َﺭ َﺟ ْﻤﻨَﺎ ﻭَﺍﱠﻟﺬِﻱ َﻧ ﹾﻔﺴِﻲ ِﺑَﻴ ِﺪ ِﻩ ﹶﻟ ْﻮﻟﹶﺎ ﹶﺃ ﹾﻥ َﻳﻘﹸﻮ ﹶﻝ ﺍﻟﻨﱠﺎ ُ‬ ‫َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺨﺔﹸ ﻓﹶﺎ ْﺭ ُﺟﻤُﻮ ُﻫﻤَﺎ ﹶﺃﹾﻟَﺒﱠﺘ ﹶﺔ ﹶﻓِﺈﻧﱠﺎ ﹶﻗ ْﺪ ﹶﻗ َﺮﹾﺃﻧَﺎﻫَﺎ ﻗﹶﺎ ﹶﻝ ﻣَﺎﻟِﻚ‬‫ﺸْﻴ َ‬
‫ﺏ ﺍﻟﻠﱠ ِﻪ َﺗﻌَﺎﻟﹶﻰ ﹶﻟ ﹶﻜَﺘْﺒُﺘﻬَﺎ ﺍﻟﺸﱠْﻴ ُﺦ ﻭَﺍﻟ ﱠ‬
‫ﺏ ﻓِﻲ ِﻛﺘَﺎ ِ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﺍﹾﻟ َ‬
‫ﺠ ِﺔ َﺣﺘﱠﻰ ﻗﹸِﺘ ﹶﻞ ﻋُ َﻤﺮُ َﺭ ِﺣ َﻤﻪُ ﺍﻟﱠﻠ ُﻪ ﻗﹶﺎ ﹶﻝ‬ ‫ﺤﱠ‬ ‫ﺴﹶﻠ َﺦ ﺫﹸﻭ ﺍﹾﻟ ِ‬ ‫ﺐ ﹶﻓﻤَﺎ ﺍْﻧ َ‬‫ﺴﱠﻴ ِ‬
‫ﺤﻴَﻰ ْﺑ ُﻦ َﺳﻌِﻴ ٍﺪ ﻗﹶﺎ ﹶﻝ َﺳﻌِﻴ ُﺪ ْﺑ ُﻦ ﺍﹾﻟﻤُ َ‬ ‫ﻗﹶﺎ ﹶﻝ َﻳ ْ‬
‫ﺐ ﻭَﺍﻟﺜﱠﱢﻴَﺒ ﹶﺔ ﺍﺫﺍ ﺯﻧﻴﺎ ﻓﹶﺎ ْﺭ ُﺟﻤُﻮ ُﻫﻤَﺎ ﹶﺃﹾﻟَﺒﱠﺘ ﹶﺔ‬ ‫ﺨﺔﹸ َﻳ ْﻌﻨِﻲ ﺍﻟﺜﱠﱢﻴ َ‬
‫ﺸْﻴ َ‬
‫ﺤﻴَﻰ َﺳ ِﻤﻌْﺖ ﹶﻗﻮْﻟﻪ َﺗﻌَﺎﻟﹶﻰ َﻳﻘﹸﻮ ﹸﻝ ﹶﻗ ْﻮﻟﹸﻪُ ﺍﻟﺸﱠْﻴ ُﺦ ﻭَﺍﻟ ﱠ‬ ‫َﻳ ْ‬
‫‪‘Umar said: ‘Refrain from destroying yourself by denying the verse of stoning.‬‬
‫‪Matters should not reach the stage that people should begin to say: “We do not‬‬
‫” ‪find mention of two punishments (stripes and stoning) in the Book of Allah.‬‬
‫‪No doubt the Prophet did Rajam (stoning to death) and so did we. I swear by‬‬
‫‪Him in whose hands is my life that if I were not fearful of the fact that people‬‬
‫‪would say that ‘Umar has made an addition in the Book of Allah, I would have‬‬
‫‪written the verse: “Stone to death the old man guilty of fornication and the old‬‬
‫‪woman guilty of fornication” in the Qur’a#n. The reason is that we ourselves‬‬
‫‪have recited this verse [from the Qur’a#n]’.13‬‬

‫‪ii. The Seven Ah~ruf‬‬

‫ﺏ ﻗﹶﺎ ﹶﻝ َﺣ ﱠﺪﹶﺛﻨِﻲ ﻋُ ْﺮ َﻭﺓﹸ ْﺑ ُﻦ ﺍﻟ ﱡﺰَﺑْﻴ ِﺮ‬‫ﺚ ﻗﹶﺎ ﹶﻝ َﺣ ﱠﺪﹶﺛﻨِﻲ ُﻋ ﹶﻘْﻴ ﹲﻞ َﻋ ْﻦ ﺍْﺑ ِﻦ ِﺷﻬَﺎ ٍ‬ ‫َﺣ ﱠﺪﹶﺛﻨَﺎ َﺳﻌِﻴ ُﺪ ْﺑ ُﻦ ﻋُ ﹶﻔْﻴ ٍﺮ ﻗﹶﺎ ﹶﻝ َﺣ ﱠﺪﹶﺛﻨِﻲ ﺍﻟﱠﻠْﻴ ﹸ‬
‫ﺏ َﻳﻘﹸﻮ ﹸﻝ‬ ‫ﺨﻄﱠﺎ ِ‬ ‫ﻱ َﺣ ﱠﺪﺛﹶﺎ ُﻩ ﹶﺃﱠﻧ ُﻬﻤَﺎ َﺳ ِﻤﻌَﺎ ﻋُ َﻤ َﺮ ْﺑ َﻦ ﺍﹾﻟ َ‬ ‫ﺨ َﺮ َﻣ ﹶﺔ َﻭ َﻋْﺒ َﺪ ﺍﻟ ﱠﺮ ْﺣ َﻤ ِﻦ ْﺑ َﻦ َﻋْﺒ ٍﺪ ﺍﹾﻟﻘﹶﺎ ِﺭ ﱠ‬
‫ﺴ َﻮ َﺭ ْﺑ َﻦ َﻣ ْ‬ ‫ﹶﺃﻥﱠ ﺍﹾﻟ ِﻤ ْ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫َﺳ ِﻤ ْﻌﺖُ ِﻫﺸَﺎ َﻡ ْﺑ َﻦ َﺣﻜِﻴ ِﻢ ْﺑ ِﻦ ِﺣﺰَﺍ ٍﻡ َﻳ ﹾﻘ َﺮﺃﹸ ﺳُﻮ َﺭ ﹶﺓ ﺍﹾﻟ ﹸﻔ ْﺮﻗﹶﺎ ِﻥ ﻓِﻲ َﺣﻴَﺎ ِﺓ َﺭﺳُﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫ﻑ ﹶﻛِﺜ َﲑ ٍﺓ ﹶﻟ ْﻢ ﻳُ ﹾﻘ ِﺮﹾﺋِﻨﻴﻬَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﻓﹶﺎ ْﺳَﺘ َﻤ ْﻌﺖُ ِﻟ ِﻘﺮَﺍ َﺀِﺗ ِﻪ ﹶﻓِﺈﺫﹶﺍ ﻫُ َﻮ َﻳ ﹾﻘ َﺮﺃﹸ َﻋﻠﹶﻰ ُﺣﺮُﻭ ٍ‬
‫ﺼﱠﺒ ْﺮﺕُ َﺣﺘﱠﻰ َﺳﻠﱠ َﻢ ﹶﻓﹶﻠﺒﱠْﺒﺘُﻪُ ِﺑ ِﺮﺩَﺍِﺋ ِﻪ ﹶﻓﻘﹸ ﹾﻠﺖُ َﻣ ْﻦ ﹶﺃ ﹾﻗ َﺮﹶﺃ َﻙ َﻫ ِﺬ ِﻩ ﺍﻟﺴﱡﻮ َﺭ ﹶﺓ ﺍﱠﻟﺘِﻲ‬ ‫ﺼﻠﹶﺎ ِﺓ ﹶﻓَﺘ َ‬ ‫ﹶﻓ ِﻜ ْﺪﺕُ ﹸﺃﺳَﺎ ِﻭﺭُﻩُ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ‬ ‫ﺖ ﹶﻓِﺈﻥﱠ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻓﻘﹸ ﹾﻠﺖُ ﹶﻛ ﹶﺬْﺑ َ‬ ‫ﻚ َﺗ ﹾﻘ َﺮﺃﹸ ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹾﻗ َﺮﹶﺃﻧِﻴﻬَﺎ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫َﺳ ِﻤ ْﻌﺘُ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫ﺕ ﻓﹶﺎْﻧ ﹶﻄﹶﻠ ﹾﻘﺖُ ِﺑ ِﻪ ﹶﺃﻗﹸﻮ ُﺩ ُﻩ ِﺇﻟﹶﻰ َﺭﺳُﻮ ِﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ ﹶﻗ ْﺪ ﹶﺃ ﹾﻗ َﺮﹶﺃﻧِﻴﻬَﺎ َﻋﻠﹶﻰ ﹶﻏْﻴ ِﺮ ﻣَﺎ ﹶﻗ َﺮﹾﺃ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ‬ ‫ﻑ ﹶﻟ ْﻢ ﺗُ ﹾﻘ ِﺮﹾﺋﻨِﻴﻬَﺎ ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﹶﻓﻘﹸ ﹾﻠﺖُ ِﺇﻧﱢﻲ َﺳ ِﻤ ْﻌﺖُ َﻫﺬﹶﺍ َﻳ ﹾﻘ َﺮﺃﹸ ِﺑﺴُﻮ َﺭ ِﺓ ﺍﹾﻟ ﹸﻔ ْﺮﻗﹶﺎ ِﻥ َﻋﻠﹶﻰ ُﺣﺮُﻭ ٍ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫َﻭ َﺳﻠﱠ َﻢ ﹶﺃ ْﺭ ِﺳ ﹾﻠ ُﻪ ﺍ ﹾﻗ َﺮﹾﺃ ﻳَﺎ ِﻫﺸَﺎ ُﻡ ﹶﻓ ﹶﻘ َﺮﹶﺃ َﻋﹶﻠْﻴ ِﻪ ﺍﹾﻟ ِﻘﺮَﺍ َﺀ ﹶﺓ ﺍﱠﻟﺘِﻲ َﺳ ِﻤ ْﻌﺘُﻪُ َﻳ ﹾﻘ َﺮﺃﹸ ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬
‫ﺻﻠﱠﻰ ﺍﻟﱠﻠ ُﻪ َﻋﹶﻠْﻴ ِﻪ َﻭ َﺳﻠﱠ َﻢ‬ ‫ﺖ ﹸﺛﻢﱠ ﻗﹶﺎ ﹶﻝ ﺍ ﹾﻗ َﺮﹾﺃ ﻳَﺎ ﻋُ َﻤﺮُ ﹶﻓ ﹶﻘ َﺮﹾﺃﺕُ ﺍﹾﻟ ِﻘﺮَﺍ َﺀ ﹶﺓ ﺍﱠﻟﺘِﻲ ﹶﺃ ﹾﻗ َﺮﹶﺃﻧِﻲ ﹶﻓﻘﹶﺎ ﹶﻝ َﺭﺳُﻮ ﹸﻝ ﺍﻟﻠﱠ ِﻪ َ‬ ‫ﻚ ﺃﹸْﻧ ِﺰﹶﻟ ْ‬ ‫ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺴ َﺮ ِﻣْﻨﻪُ‬
‫ﻑ ﻓﹶﺎ ﹾﻗ َﺮﺀُﻭﺍ ﻣَﺎ َﺗَﻴ ﱠ‬
‫ﺖ ِﺇﻥﱠ َﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ ﺃﹸْﻧ ِﺰ ﹶﻝ َﻋﻠﹶﻰ َﺳْﺒ َﻌ ِﺔ ﹶﺃ ْﺣﺮُ ٍ‬ ‫ﻚ ﺃﹸْﻧ ِﺰﹶﻟ ْ‬ ‫ﹶﻛ ﹶﺬِﻟ َ‬
‫‪Yah@ya# narrates from Ma#lik who narrates from Ibn Shiha#b Zuhri# who narrates‬‬
‫‪from ‘Urwah Ibn Zubayr who narrates from ‘Abdu’l-Rah@ma#n Ibn ‘Abdu’l-‬‬
‫‪Qa#ri# that ‘Umar Ibn Khat@t@a#b said before me: ‘I heard Hisha#m Ibn H@aki#m Ibn‬‬
‫‪H@iza#m reading Su#rah Furqa#n in a different way from the one I read it, and the‬‬

‫‪13. Mu’at@t@a#, Kita#bu’l-H@udu#d‬‬

History of the Qur’an 3 Module 2

Prophet (sws) himself had read out this su#rah to me. Consequently, as soon as
I heard him, I wanted to get hold of him. However, I gave him respite until he
had finished the prayer. Then I got hold of his cloak and dragged him to the
Prophet (sws). I said to him: “I have heard Hisha#m Ibn H@aki#m Ibn H@iza#m
reading Su#rah Furqa#n in a different way from the one you had read it out to
me”. The Prophet (sws) said: “Leave him alone [O ‘Umar]”. Then he said to
Hisha#m: "Read [it]”. [‘Umar says:] He read it out in the same way as he had
done before me. [At this,] the Prophet (sws) said: “It was revealed thus”. Then
the Prophet (sws) asked me to read it out. So I read it out. [At this], he said: “It
was revealed thus. This Qur’a#n has been revealed on seven Ah@ruf. You can
read it in any of them you find easy from among them”’.14

Suyu#t@i# has enumerated about forty interpretations attributed to this H@adi#th15.

Following are some of the ones he has discussed:

‫ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﻣﻦ ﺍﳌﺸﻜﻞ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻯ ﻣﻌﻨﺎﻩ ﻷﻥ ﺍﳊﺮﻑ ﻳﺼﺪﻕ ﻟﻐﺔ ﻋﻠﻰ ﺣﺮﻑ ﺍﳍﺠﺎﺀ ﻭﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﻭﻋﻠﻰ ﺍﳌﻌﲎ‬
.‫ﻭﻋﻠﻰ ﺍﳉﻬﺔ‬
1. Its meaning cannot be understood because the word ‘h@arf’ is used for letters of
the alphabet, for a group of words (kalimah), for meaning of some word and for
some aspect.

‫ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺳﺒﻊ ﻗﺮﺍﺀﺍﺕ ﻭﺗﻌﻘﺐ ﺑﺄﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺗﻘﺮﺃ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﻭﺟﻪ ﺇﻻ ﺍﻟﻘﻠﻴﻞ‬
2. It means seven readings. This has been criticized on the grounds that very
little verse constructions are found in the Qur’a#n which can be read in seven ways.

‫ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﻛﻴﻔﻴﺔ ﺍﻟﻨﻄﻖ ﺑﺎﻟﺘﻼﻭﺓ ﻣﻦ ﺇﻭﻏﺎﻡ ﻭﺇﻇﻬﺎﺭ’ ﻭﺗﻔﺨﻴﻢ ﻭ ﺗﺮﻗﻴﻖ’ ﻭﺇﻣﺎﻟﺔ ﻭﺇﺷﺒﺎﻉ’ ﻭﻣ ﱟﺪ‬: ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‬
.‫ﻭﻗﺼﺮ ’ ﻭﺗﺸﺪﻳﺪ ﻭﲣﻔﻴﻒ’ ﻭﺗﻠﻴﲔ ﻭﲢﻘﻴﻖ‬
3. It means various types of pronunciation. Among its types are: Idgha#m u Iz@ha#r,
Tafkhi##m u Tarqi##q, Ima#lah wa Ishba#’, Madd wa Qas@r, Tashdi#d wa Takhfif#, Talyi#n wa
Tah@qi#q.

‫ﺇﻥ ﺍﳌﺮﺍﺩ ﺳﺒﻊ ﻟﻐﺎﺕ ﻭﺇﱃ ﻫﺬﺍ ﺫﻫﺐ ﺃﺑﻮ ﻋﺒﻴﺪ ﻭﺛﻌﻠﺐ ﻭﺍﻷﺯﻫﺮﻱ ﻭﺁﺧﺮﻭﻥ ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻋﻄﻴﺔ ﻭﺻﺤﺤﻪ‬
‫ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ ﻭﺗﻌﻘﺐ ﺑﺄﻥ ﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﺔ ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺃﻓﺼﺤﻬﺎ‬
4. It means seven dialects. This is the opinion of Abu Ubayd, Thal‘ab, Az@hari#

14. Mu’at@t@a#, Ma# Ja#’ Fi’l-Qur’a#n

15. Suyu#t@i#, Itqa#n Fi# Ulu#mi’l-Qur’a#n, 2nd ed., vol. 1, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343
AH), pp. 164-176
History of the Qur’an 4 Module 2

and some others. Ibn ‘Attiyyah also holds this view and Bahqi# has also endorsed it
in his Shu‘bu’l-Ima#n. This view has been criticized on the grounds that the dialects
found in Arabia were more than seven. This criticism has been answered by the
fact that seven eloquent dialects are implied here.

‫ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﳌﻄﻠﻖ ﻭﺍﳌﻘﻴﺪ ﻭﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﻭﺍﻟﻨﺺ ﻭﺍﳌﺆﻭﻝ ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ ﻭﺍﺠﻤﻟﻤﻞ ﻭﺍﳌﻔﺴﺮ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ‬
‫ﻭﺃﻗﺴﺎﻣﻪ‬
5. Seven Ah@ruf mean Mut@laq and Muqayyad (unconditional and conditional) ,
‘A%m and Kha#s@ (general and specific), Nas@s@ and Mu’awwal (certain and derived),
Na#sikh and Mansu#kh (abrogater and abrogated), Istithna# (exception) and its types.

‫ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﻬﺑﺎ ﺍﳊﺬﻑ ﺍﻟﺼﻠﺔ ﻭﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﻭﺍﻻﺳﺘﻌﺎﺭﺓ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻟﻜﻨﺎﻳﺔ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﺠﻤﻟﺎﺯ ﻭﺍﺠﻤﻟﻤﻞ‬
‫ﻭﺍﳌﻔﺴﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﻐﺮﻳﺐ ﺣﻜﺎﻩ ﻋﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‬
6. It means H@azf-i-S@ilah (suppression of the preposition), Taqdi#m u Ta#khir# (pre-
positioning and post-positioning), Ista‘a#rah (metaphor), Takra#r (repetition),
Kina#yah wa’l H@aqi#qah wa’l Maja#z (realism and symbolism), Mujmal wa’l Mufas@s@al
(the compact and the detailed), Zahir wa’l Gharib (The evident and the rare). This is
the opinion of the linguists.

iii. The Variant Readings

Reading and reciting of the Qur’a#n has been done since revelation began, and the
Prophet (sws) was the first to recite it. After his death, the recitation continued
through his Companions. Among the famous readers from whom many of the
Ta#bi'u#n learnt were Ubay Ibn Ka‘ab (rta), ‘Ali# (rta), Zayd Ibn Tha#bit (rta), Ibn
Mas‘u#d (rta), Abu# Musa# Ash‘ari# (rta) and many others. Later on, with Muslims
settling in many parts of the world, the Qur’a#n was recited in a variety of ways, some
of which were not in accordance with the accepted text and the transmitted readings
from the Prophet (sws) and the Companions. This necessitated a thorough screening
and distinction between what is S@ah@i#h@ (sound) and what is Sha#dh (exceptional).
It is said that the first person to record these sound readings in the form of a
book was Abu# ‘Ubayd Qa#sim Ibn Sala#m (d:224 AH). He recorded twenty five
readings; Abu# Ja‘far T@abari# (d:310 AH) recorded over twenty readings, while it
was Abu# Bakr Ibn Muja#hid (d: 324 AH) who selected the seven famous ones16 .
These seven readings became famous through their readers. They are:

Place Reader Transmitter

16.. For further details see Ibn al-Jazari#, Al-Nashr Fi’l-Qira#’a#t al-‘ahsr, vol. 1, (Egypt:
Maktabah al-Tujja#riyyah), pp. 33-35
History of the Qur’an 5 Module 2

1 Madi#nah Na#fi‘ (169/785) Warsh (197/812)

2 Makkah Ibn Kathi#r (120/737)
3 Damascus Ibn ‘A%mir (118/736)
4 Bas@rah Abu# ‘Amr (148/770)
5 Ku#fah ‘A%s@im (127/744) H@afs@ (180/796)
6 Ku#fah H@amzah (156/772)
7 Ku#fah Kisa#’i# (189/804)

Readings No. 1 and 5 are of particular importance: the reading transmitted by

Warsh is widespread in North Africa, except Egypt, where, as now in almost all
other parts of the Muslim world, the reading transmitted by H@afs@ is observed.
The number selected by Ibn Muja#hid (seven) has been objected to by many
scholars since this number has led people to think that these seven were the same
as the seven Ah@ruf on which the Qur’a#n was supposed to have been revealed:

‫ ﻇ ﱠﻦ ﻗﻮﻡ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﺢ ﺍﳌﻮﺟﻮﺩﺓ ﺍﻵﻥ ﻫﻰ ﺍﻟﱠﱴ ﺃﹸﺭﻳﺪﺕ ﰲ ﺍﳊﺪﻳﺚ ’ ﻭﻫﻮ‬: ‫ﻗﺎﻝ ﺃﺑﻮ ﺷﺎﻣﺔ‬
‫ ﻟﻘﺪ‬: ‫ﻭﻗﺎﻝ ﺃﹶﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﻤﺎﺭ‬.‫ﺧﻼﻑ ﺇﲨﺎﻉ ﺃﹶﻫﻞ ﺍﻟﻌﻠﻢ ﻗﺎﻃﺒ ﹰﺔ ’ ﻭﺇﳕﺎ ﻳَﻈ ّﻦ ﺫﻟﻚ ﺑﻌﺾ ﺃﹶﻫﻞ ﺍﳉﻬﻞ‬
‫ﻧﻘﻞ ﻣﺴﺒﱢﻊ ﻫﺬﻩ ﺍﻟﺴﺒﻌﺔ ﻣﺎﻻ ﻳﻨﺒﻐﻰ ﻟﻪ’ ﻭﺃﺷﻜﻞ ﺍﻷﻣﺮ ﻋﻞ ﺍﻟﻌﺎﻣﺔ ﺑﺈﻳﻬﺎﻣﻪ ﻛ ﹼﻞ ﻣﻦ ﻗ ﹼﻞ ﻧﻈﺮﻩ ’ ﺇﻥ ﻫﺬﻩ‬
.‫ ﻭﻟﻴﺘﻪ ﺇﺫﺍ ﺍﻗﺘﺼﺮ ﻧﻘﺺ ﻋﻦ ﺍﻟﺴﺒﻌﺔ ﺇﻭ ﺯﺍﺩ ﻟﻴﺰﻳﻞ ﺍﻟﺸﺒﻬﺔ‬: ‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﻫﻲ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﳋﱪ‬
Abu# Sha#mah has said: A group of people say that the seven readings found
today are the ones implied by the seven Ah@ruf mentioned in the Ah@a#di#th.
However, this is totally against the consensus of the scholars of Islam. This
view has arisen only among certain ignorant people. Abu# ‘Abba#s Ibn ‘Amma#r
has said: The compiler of the seven readings has done an inappropriate thing.
As a result, the masses are faced with a complex situation. People with little
knowledge think that the seven Ah@ruf mean the seven readings. Ibn Muja#hid
should have either selected a number greater than seven or a number less
than seven to avoid this confusion.17
Muslim scholars have laid down three criteria for the acceptance of any qira#'at
(reading):

1. Correctness according to Arabic grammar.

2. Agreement with any of the ‘Uthma#nic codices (copies made by ‘Uthma#n).
3. Traced back reliably to the Prophet (sws).
Jazari# says:

17. Suyu#t@i, Itqa#n Fi# ‘Ulu#mi’l-Qur’a#n, 2nd ed., vol. 1, (Bayda#r: Manshura#tu’ll-Rad@i#, 1313
AH), p. 274
History of the Qur’an 6 Module 2

‫ﻛﻞ ﻗﺮﺍﺀﺓ ﻭﺍﻓﻘﺖ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﻟﻮ ﺑﻮﺟﻪ ﻭﻭﺍﻓﻘﺖ ﺃﺣﺪ ﺍﳌﺼﺎﺣﻒ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻭﻟﻮ ﺍﺣﺘﻤﺎﻻ ﻭﺻﺢ ﺳﻨﺪﻫﺎ ﻓﻬﻰ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﻻﳛﻮﺯ ﺭﺩﻫﺎ ﻭﻻ ﳛﻞ ﺇﻧﻜﺎﺭﻫﺎ ﺑﻞ ﻫﻰ ﻣﻦ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﺍﻟﱴ ﻧﺰﻝ ﻬﺑﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﻭﺟﺐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻗﺒﻮﳍﺎ ’ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻦ ﺍﻷﺋﻤﺔ ﺍﻟﺴﺒﻌﺔ ﺃﻡ ﻋﻦ ﻏﲑ ﻫﻢ ﻣﻦ ﺍﻷﺋﻤﺔ ﺍﳌﻘﺒﻮﻟﲔ‬
Any reading which is grammatically correct by any means18 , is according to
the script of the ‘Uthma#nic codices in any way19 and whose chain of
narration is S@ah@i#h@ cannot be rejected. In fact, it is from among the seven
Ah@ruf on which the Qur’a#n was revealed whether the reading be narrated
from the seven great readers or the ten or anyone of acknowledged status
besides these.20

It is further understood that:

‫ﻭﻣﱵ ﺍﺧﺘﻞ ﺭﻛﻦ ﻣﻦ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ﺍﻟﺜﻼﺛﺔ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺿﻐﻴﻔﺔ ﺃﻭﺷﺎﺫﺓ ﺇﻭ ﺑﺎﻃﻠﺔ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻋﻦ‬
‫ﺍﻟﺴﺒﻌﺔ ﺇﻡ ﻋﻤﻦ ﻫﻮ ﺃﻛﱪ ﻣﻨﻬﻢ ’ ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺃﺋﻤﺔ ﺍﻟﺘﺤﻘﻴﻖ ﻣﻦ ﺍﻟﺴﻠﻒ ﻭﺍﳋﻠﻒ‬
When any of these three criteria is not fulfilled for a reading then such a
reading shall be considered weak, or unknown (Sha#zah), or unacceptable
whether it be from the seven readers or the ten or from those who are even
greater than these. This is the correct opinion according to the researchers of
the past and recent times.21

Zarkashi# has outlined seven areas in which differences among various readings
are found. 22 Following is a summary of these differences:

i. Difference in Haraka#t (pronunciation of a word) and I‘ra#b (vowel sounds)

18. That is even if its construction is not Fas@i#h@ (eloquent). See Ibn al-Jazari#, Al-Nashr
Fi’l-Qira#’a#t al-‘ahsr, vol. 1, (Egypt: Maktabah al-Tujja#riyyah), p. 10
19. An example to illustrate this condition is the word Malik and Ma#lik. Since Arabic
word (mi#m) when written between two letters is without an alif (the elongated vowel
sound) in these scripts, both these readings, it is alleged, are possible. See Ibnu’l-Jazari#,
al-Nashr Fi’l-Qira#’a#t al-‘ahsr, vol. 1, (Egypt: Maktabah al-Tujja#riyyah), p. 11
20. Ibnu’l-Jazari#, Al-Nashr Fi’l-Qira’a#t al-‘ahsr, vol. 1, (Egypt: Maktabah al-
Tujjariyyah), p. 9).
21. Ibnu’l-Jazari#, Al-Nashr Fi’l-Qira’a#t al-‘ahsr, vol. 1, (Egypt: Maktabah al-
Tujjariyyah), p. 9. One can estimate this period considering that Ibn al-Jazari# died in 833
AH
22. Zarkashi#, Burha#n, 2nd ed., vol. 1, (Beirut: Da#ru’l-Fikr, 1980), p. 334-6. Regarding
iv and v Zarkashi# has specified that these variations cannot be accepted since they are
against the script of the ‘Uthma#nic codices.
History of the Qur’an 7 Module 2

which does not change the shape of the word and also does not change the
meaning:
Example of the former (Haraka#t) is al-Bukhl and al-Bakhal(‫)ﺍﻟَﺒﺨَﻞ ﻭ ﺍﻟُﺒﺨْﻞ‬
Hamzah and Kisa#‘#i have read it as al-Bakhl (‫)ﺍﻟَﺒﺨَﻞ‬in the following verse:
(4:37) ‫ﻞ‬ ِ‫ﺨ‬
ْ ‫ﺱ ﺑِﺎﹾﻟُﺒ‬
َ ‫ﺨﻠﹸﻮ ﹶﻥ َﻭ َﻳ ﹾﺄﻣُﺮُﻭُ ﹶﻥ ﺍﻟﻨﱠﺎ‬
َ ‫( ﹶﺍﻟﱠﺬِﻳ َﻦ َﻳْﺒ‬Those who are miserly and direct others to
be miserly as well).
Example of the latter (I‘ra#b) is that Na#fi‘ and Ibn Kathi#r have read the
following verse: (34:17) ‫ﻻ ﺍﻟﻜﻔﻮ َﺭ‬ ‫( ﻭﻫﻞ ﻧُﺠﺎﺯِﻯ ﺇ ﱠ‬Do we punish except the disbelievers)
as ‫ﻜﻔﹸﻮ ُﺭ‬
‫( َﻭ َﻫ ﹾﻞ ﻳُﺠﺎﺯَﻱ ِﺇﻻﱠ ﺍﻟ ﹶ‬Are those punished except the disbelievers).
ii. Difference in vowel sounds which does not change the shape of the word but
changes the meaning
Example: Ibn Abba#s has read the following verse: (12:45) ‫ﻛ َﺮ َﺑ ْﻌ َﺪ ﹶﺃ َﻣ ٍﺔ‬ ‫( ﻭﺍ ﱠﺩ ﹶ‬He
remembered him after some time) as ‫ﻛ َﺮ َﺑ ْﻌ َﺪ ﹶﺍ َﻣ ٍﻪ‬
‫( ﻭﺍ ﱠﺩ ﹶ‬He remembered him after being
forgetful)

iii. Difference in the letters of the alphabet which changes the meaning without a
change in the vowel sounds:
Example: Na#fi‘ and Ibn Kathi#r have read the following: (2:259) ‫ﺸ ُﺰﻫَﺎ‬
ِ ‫( ﻛﻴﻒ ُﻧْﻨ‬How
we bring together his bones) as ‫ﺸ ُﺮﻫَﺎ‬
ِ ‫(ﻛﻴﻒ ُﻧْﻨ‬How we bring his bones back to life)

iv. Differences which change the shape of the word without changing its meaning
Example: Ibn Mas‘ud has read the following verse:
(36:29) ‫ﺣ َﺪ ﹰﺓ‬
ِ ‫ﺤ ﹰﺔ ﻭَﺍ‬
َ ‫ﺻْﻴ‬
َ ‫ﺖ ِﺇﻻﱠ‬
ْ ‫( ﺇ ﹾﻥ ﻛﹶﺎَﻧ‬It was one great scream) as ‫ﺖ‬
ْ ‫(ﺇﻻ َﺯﻗﹾﻴ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﺇ ﹾﻥ ﻛﹶﺎَﻧ‬It
was one great scream)

v. Differences which change the shape of the words as well as its meaning:
Example(32:1-2): ‫ﺏ‬ِ ‫( ﺁﱂ َﺗْﻨﺰِﻳ ﹸﻞ ﺍﹸﻟﻜِﺘﹶﺎ‬Alif La#m Mi#m. The revelation of the Book…)
has been read in place of ُ‫ﻚ ﺍﹾﻟﻜِﺘﹶﺎﺏ‬ َ ‫( ﺁﱂ ﹶﺫِﻟ‬Alif La#m Mi#m. This is the Book.)

vi. Differences which change the order of words in a verse:

Example: Ibn Mas‘u#d has read (50:19) ‫ﻖ‬ ‫ﺤﱢ‬ َ ‫ﺕ ﺑِﺎﹾﻟ‬ِ ‫ﺕ َﺳ ﹾﻜ َﺮﺓﹸ ﺍﹾﻟ َﻤ ْﻮ‬
ْ ‫( َﻭﺟَﺎ َﺀ‬And the stupor
of death will come most certainly) as ‫ﺕ‬ ِ ‫ﺤ ﱢﻖ ﺑِﺎﹾﻟ َﻤ ْﻮ‬
َ ‫ﺕ َﺳ ﹾﻜ َﺮﺓﹸ ﺍﹾﻟ‬ ْ ‫( ﻭﺟﹶﺎ َﺀ‬The stupor of
certainty will come with death)

vii. Differences due to addition or deletion of words23

Example: Nafi‘ has read (57:24) ‫ﺤﻤِﻴ ْﺪ‬
َ ‫ﷲ ﻫُ َﻮ ﺍﹾﻟ َﻐِﻨ ﱡﻰ ﺍﹾﻟ‬
َ ‫( ﻓﺈ ﱠﻥ ﺍ‬Indeed it is God who is

23. Here Zarkashi# has specified that addition or deletion can only be accepted if it is in
accordance with any one of the ‘Uthma#nic codices. Since the example cited is, therefore
it will be accepted.
History of the Qur’an 8 Module 2

free of all needs, worthyof all praise) as ‫ﺤﻤِﻴ ْﺪ‬

َ ‫ﷲ ﺍﹾﻟ َﻐِﻨ ﱡﻰ ﺍﹾﻟ‬
َ ‫( ﻓِﺈﻥﱠ ﺍ‬Indeed God is free of all
needs, worthyof all praise)
_______________