Ulum al Qur'an An Introduction to the Sciences of the Qur'an Introduction The Qur'an contains the revelations of Allah, the Creator and Sustainer of the Universe, to mankind. It is the message from God to man and therefore of utmost importance to us. To properly grasp a message, one needs first of all to understand its contents exactly, and for this purpose one must study the Qur'an deeply and in detail. In fact, some people do spend their whole lives studying the Qur'an, reading and reflecting upon it and, as they grow and develop, both physically and spiritually, they discover for themselves new meanings and implications. Secondly, some special knowledge of the circumstances that surround the message is also necessary for fuller understanding of its meaning and implications. Although some part of this special knowledge can be derived from the Qur'an itself, there remain other areas of knowledge that can only be discovered by wider study and research. Muslims have from earliest times, applied themselves not only to the message from Allah the Qur'an but also to its setting and framework, and the preoccupation with these ultimately developed into the 'sciences' of or 'knowledge' about the Qur'an, known as "ulum al-qur'an'. The proper approach to the Qur'an, in my humble view, can be described in three stages. You must:
The branch of knowledge, called 'ulum al-Qur'an may be used as a means for the accomplishment of the second stage, understanding the message of the Qur'an, by understanding its setting and circumstances. According to a general definition, 'ulum al-qur'an [Sabuni, Muhammad 'Ali: al-tibyan fi 'ulum al-qur-an, Beirut, 1970, p. 10.] denotes studies concerned with the book of revelations sent down upon the last Prophet Muhammad, [The customary blessings on the Prophet (Allah's blessings and peace beupon him) each time his name is mentioned will not be repeated in the text, but the reader is kindly requested to observe this Muslim tradition.] namely:
The term also covers Qur'an-related studies, such as:
The aim of this book as all 'ulum al-qur'an is to help towards a better understanding of the Qur'anic message by providing information on its setting, framework and circumstances. To a great extent it is a descriptive account of the traditional subject of 'ulum al-qur'an. Some branches of 'ulum al-qur'an, such as the divisions of the text, style, literary form etc., have only been touched upon briefly, while others that seemed more important have been dealt with in more detail. In particular such topics related to the understanding of the text (asbab al-nuzul, al-nasikh wa al-mansukh, etc.) have been treated more extensively while others, such as the 'seven ahruf' or the 'Uthmanic writing, which are of benefit only to readers with a good knowledge of classical Arabic, have been introduced, but not elaborated upon. I have restricted myself to presenting the generally-accepted views on the issues and, where no consensus exists, have referred to the most important of the divergent opinions. Although I do have my own views on some questions, my basic aim in this 'Introduction' is generally to inform the reader about the subject, and not to guide him overtly or covertly towards my own conclusions. There are a number of matters related to the study of the Qur'an to which I have drawn special attention since this 'Introduction' to the 'ulum al-qur'an is aimed at a special readership, namely, young educated Muslims with little or no access to the original sources on the subject. I have therefore included several topics, of special relevance for that readership, such as:
Again, particularly for the benefit of these readers, I have often quoted typical examples to illustrate the various points discussed and make them more easily comprehensible. Finally, to assist readers not familiar with Arabic, I have supplied references to English translations, where available (such as translation of hadith books, etc.). However, on certain topics (e.g. asbab al-nuzul or al-nasikh wa al-mansukh) there is no literature available as yet in English and references had to be restricted to Arabic sources only. I have also attempted to note in the bibliography at least one or two books in English for each section, from which more insight may be gained on the topic discussed. May this volume (to the best of my knowledge, the first of its kind in a European language) fulfil its purpose and assist you to grasp fully the message of the Qur'an and to apply it in your life, and may Allah accept this humble effort and forgive its shortcomings.
Ahmad von Denffer LeicesterRamadan 1981/1401 CHAPTER 1
REVELATION AND SCRIPTURE BEFORE THE QUR'AN
God communicated with man. This is the key concept of revelation upon which all religious belief if more than a mere philosophical attempt to explain man's relationship with the great 'unknown', the 'wholly other' is founded. There is no religious belief, however remote it may be in time or concept from the clear teachings of Islam, which can do without or has attempted to do without God's communication with man.
God's communication with man has always accompanied him, from the earliest period of his appearance on this planet, and throughout the ages until today. Men have often denied the communication from God or attributed it to something other than its true source and origin. More recently some have begun to deny God altogether, or to explain away man's preoccupation with God and the communication from Him as a preoccupation with delusion and fantasy. Yet even such people do not doubt that the preoccupation of man with God's communication is as old as man himself. Their reasoning is, they claim, based on material evidence. Following this line of thought they feel that they should deny God's existence, but are at the same time compelled to concede the point for material evidence is abundant that man has ever been preoccupied with thinking about God and the concept of God's communication with man. Empiricism and Realism. Their general approach to emphasise material evidence in the search for reality and truth, is surely commendable. Not only empiricist philosophy but also commonsense tell us that one should accept as real and existent what can be grasped empirically, that is, by direct experience, by seeing, hearing, touching and so on. While there may be in other systems of thought, other criteria for the evaluation of reality, at present it is a materialistic philosophy that rules the day, and though many people (especially the 'religious' type) are saddened by this and wish back the 'old days of idealism and rule of the creed', I personally think that we have to accept the present state of affairs not as ideal and unchangeable, but as our point of departure and moreover that doing so is of some advantage to us.
Creation is Material Evidence for God Many now accept empiricism as their guiding principles and God gives ample evidence, material evidence, capable of verification by all empiricists, for His being and existence. The wide earth, the whole universe of creation, are evidence, material evidence, for God. No empiricist would deny that the earth and the universe do exist. It is only that he does not always perceive them as 'creation', for then he would have to argue from the material evidence that he has to a mighty and puissant cause, to reason and purpose behind it. Such an argument would by no means be in contradiction with his empiricist, rational and scientific line of thought, rather in perfect agreement with it.
I do not wish to discuss here in any detail why then, despite this, man denies God and disregards His communication with man. Suffice to say that the cause must be seen in man's self-perception, his arrogance and false pride. Having discovered that he and his kind constitute the peak of 'creation', he thinks himself autonomous, self-dependent, absolutely free and fully equipped to be master of the universe. Somehow, this self-perception too has been with man from his early days. He has always thought himself better than anything else. (1)
Muslims, referring to the Holy Qur'an, also conclude that from the beginning of his life on earth, man has received communication from God, to guide him and protect him from such self-perception and deceit: 'We said: Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows My guidance on them shall be no fear, nor shall they grieve' (Al-Qur'an 2:38) (2) This message and promise has been communicated by God to all mankind, all children of Adam, as the Qur'an explains: 'O ye children of Adam! Whenever there come to you apostles from amongst you, rehearsing My signs unto you those who are righteous and mend (their lives) on them shall be no fear nor shall they grieve' (Al-Qur'an 7:35).
The guidance from God comes through the apostles or messengers, and they bringwith them the scripture from God: 'We sent before time Our apostles with clear signs and sent down with them the book and the balance (of right and wrong) that men may stand forth in justice ...' (Al-Qur'an 57:25). The basic message of all prophets from God, and hence of all scriptures they brought, is one and the same message from God to man:' 'And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods ...' (Al-Qur'an 16:36).
The Names of the Prophets and their Number The Qur'an mentions the following prophets by name: Adam, Nuh, Ibrahim, Isma'il, Ishaq, Lut, Ya'qub, Yusuf, Musa, Harun, Dawud, Sulaiman, Ilyas, Al-Yasa', Yunus, Ayyub, Zakariya, Yahya, 'Isa, Idris, Hud, Dhul Kifl, Shu'aib, Salih, Luqman, Dhul Qarnain, 'Uzair, Muhammad. This does not mean, however, that only these have been God's prophets. Indeed the Qur'an is very clear that the number of prophets is much larger and that to each community from among mankind God has sent His messenger: 'We did aforetime send apostles before thee: of them there are some whose story We have related to thee and some whose story We have not related to thee ...' (Al-Qur'an 40:78). 'To every people (was sent) an apostle ...' (Al-Qur'an 10: 47).
The Names of the Scriptures and their Number Just as there have been numerous prophets so there were numerous written records of their messages. The Qur'an mentions the following revelations in particular, which are sometimes called sheets or leaves (suhuf) and sometimes book or scripture (kitab): The 'sheets' of Ibrahim and Musa. The Torah (taurat) of Musa. The Psalms (zabur) of Dawud. The Gospel (injil) of 'Isa. The Qur'an of Muhammad.
The Contents of the Former Scriptures All the teachings contained in the former Scriptures that were meant to be of lasting value and importance are included in the Qur'an. The Qur'an also gives some specific accounts, although selective, of what the pre-Qur'anic scriptures contained and it is worthwhile to look briefly at this material: A reference to the 'sheets' (suhuf) of Ibrahim and Musa: 'But those will prosper who purify themselves, and glorify the name of their guardian Lord, and (lift their hearts) in prayer. Nay, behold, ye prefer the life of this world; but the Hereafter is better and more enduring' (Al-Qur'an 87: 14-17). (3) A reference to the Torah (taurat) of Musa: 'It was We who revealed the law (to Moses): therein was guidance and light ... We ordained therein for them: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal, but if anyone remits the retaliation by way of charity it is an act of atonement for himself and if any fail to judge by (the light of) what God has revealed they are (no better than) wrongdoers' (Al-Qur'an 5: 47-8). A reference to the Psalms (zabur) of Dawud: 'And verily We have written in the Psalms, after the Reminder: My righteous slaves will inherit the earth' (Al-Qur'an 21: 105). A reference to the Gospel (injil) of 'Isa: 'Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship) seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers that He may enrage the disbelievers with (the sight of) them. Allah has promised, unto such of them as believe and do good works, forgiveness and immense reward' (Al-Qur'an 48: 29). The pre-Qur'anic scriptures, besides carrying the same basic message about Allah, the Master of the worlds, and man, His creation, also brought specific instructions addressed directly to particular communities of people at given points of time in history and in particular circumstances, such as the Jewish or Christian communities. Revelation before the Qur'an, and hence scriptures before it, were in many of their details situation-oriented in nature and therefore confined to their particular frameworks. This also explains the continuity of revelation. With changing circumstances and in different situations new guidance from Allah was required. As long as the revelation and scripture were not completely universal in nature, revelation would not reach its finality.
Muhammad was the last messenger from Allah to mankind, and he brought the final revelation from God to man. Therefore the scripture containing this revelation is the last of the Holy Scriptures. The basic message of the Holy Qur'an is the same as the basic message of the previous revelations and books, and the directives and instructions, by which it provides guidance for man are of a universal nature. They apply for all times to come and in all situations. This revelation corresponds to man's position on earth and in history. Man has reached, in his development, the stage when universal principles need to be applied to safeguard his purposeful existence.
THE QUR'AN, HADITH AND HADITH QUDSI
The Qur'an can be defined as follows: The speech of Allah, sent down upon the last Prophet Muhammad, through the Angel Gabriel, in its precise meaning and precise wording, transmitted to us by numerous persons (tawatur), both verbally and in writing. Inimitable and unique, protected by God from corruption.
The Arabic word 'qur'an' is derived from the root qara'a, which has various meanings, such as to read, (4) to recite, (5) etc. Qur'an is a verbal noun and hence means the 'reading' or 'recitation'. As used in the Qur'an itself, the word refers to the revelation from Allah in the broad sense6 and is not always restricted to the written form in the shape of a book, as we have it before us today. However, it means revelation to Muhammad only, while revelation to other prophets has been referred to by different names (e.g. taurat, injil, kitab, etc.).
The revelation from Allah to the Prophet Muhammad is referred to in the Qur'an itself by the name qur'an (recitation) as well as by other names, such as e.g. furqan (criterion, see Al-Qur'an 25: 1). tanzil (sent down, see Al-Qur'an 26: 192). dhikr (reminder, see Al-Qur'an 15: 9). kitab (scripture, see Al-Qur'an 21:10). Other references to the Qur'an are by such words as nur (light), huda (guidance), rahma (mercy), majid (glorious), mubarak (blessed), bashir (announcer), nadhir (warner), etc. All these names reflect one of the various aspects of the revealed word of Allah.
The word hadith means news, report or narration. It is in this general sense that the word is used in the Qur'an. (8) Technically, the word hadith, (pl. ahadith) means in particular the reports (verbal and written) about the sunna of the Prophet Muhammad. Hadith reports about the Prophet Muhammad are of the following kinds: What he said (qaul). What he did (fi'l). What he (silently) approved (taqrir) in others' actions. There are also reports about him, i.e. about what he was like (sifa).
The difference between the Qur'an and Hadith There is agreement among most Muslim scholars that the contents of the sunna are also from Allah. Hence they have described it as also being the result of some form of inspiration. (9) The contents of the sunna are however expressed through the Prophet's own words or actions, while in the case of the Qur'an the Angel Gabriel brought the exact wording and contents to the Prophet, who received this as revelation and then announced it, in the very same manner that he received it. The difference between these two forms has been illustrated by Suyuti (following Juwaini) in the following manner: 'The revealed speech of Allah is of two kinds: As to the first kind, Allah says to Gabriel: Tell the Prophet to whom I sent you that Allah tells him to do this and this, and He ordered him something. So Gabriel understood what His Lord had told him. Then he descended with this to the Prophet and told him what His Lord had told him, but the expression is not this (same) expression, just as a king says to someone upon whom he relies: Tell so-and-so: The king says to you: strive in his service and gather your army for fighting ... and when the messenger (goes and) says: The king tells you: do not fail in my service, and do not let the army break up, and call for fighting, etc., then he has not lied nor shortened (the message) ... 'And as to the other kind, Allah says to Gabriel: Read to the Prophet this (piece of) writing, and Gabriel descended with it from Allah, without altering it the least, just as (if) the king writes a written (instruction) and hands it over to his trustworthy (servant) and says (to him): Read it to so-and-so. Suyuti said: The Qur'an belongs to the second kind, and the first kind is the sunna, and from this derives the reporting of the sunna according to the meaning unlike the Qur'an." (10) It is generally accepted that the difference between Qur'an and sunna is as follows: The ahadith from or about the Prophet Muhammad are: The words or actions of a human being, and not the speech of God as the Qur'an is. Not necessarily reported in tbeir precise wording, as the Qur'an is. Not necessarily transmitted by tawatur, except in some instances.
Qudsi means holy, or pure. There are some reports from the Prophet Muhammad where he relates to the people what God has said (says) or did (does), but this information is not part of the Qur'an. Such a report is called hadith qudsi, e.g.: Abu Huraira reported that Allah's messenger said: 'Allah, Mighty and Exalted is He, said: If My servant likes to meet me, I like to meet him, and if he dislikes to meet Me, I dislike to meet him.' (12) While the common factor between hadith qudsi and the Qur'an is that both contain words from Allah which have been revealed to Muhammad, the main points of difference between Qur'an and hadith qudsi are as follows: In the Qur'an the precise wording is from Allah, while in the hadith qudsi the wording is given by the Prophet Muhammad. The Qur'an has been brought to Muhammad only by the Angel Gabriel, while hadith qudsi may also have been inspired otherwise, such as e.g. in a dream. The Qur'an is inimitable and unique, but not so the hadith qudsi. The Qur'an has been transmitted by numerous persons, (tawatur) but the hadith and hadith qudsi often only by a few or even one individual. There are hadith qudsi which are sahth, but also others hasan, or even da'if, while there is no doubt at all about any aya from the Qur'an. Another point is that a hadith qudsi cannot be recited in prayer.
Distinctive Features of the Qur'an The most important distinction between the Qur'an and all other words or writings therefore is that the Qur'an is the speech from Allah, revealed in its precise meaning and wording through the Angel Gabriel, transmitted by many, inimitable, unique and protected by Allah Himself against any corruption.
REVELATION AND HOW IT CAME TO THE PROPHET MUHAMMAD
Allah the Creator has not only brought about the creation, but continues to sustain and direct it, in the way that He has created us and all that is around us. He has provided many forms of guidance, indeed, a system of guiding principles, of which the laws of 'nature' are a part. But Allah has also granted a special form of guidance for mankind from the outset of its occupancy of the earth. He promised to Adam and his descendants: 'Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows guidance, on them shall be no fear, nor shall they grieve' (Al-Qur'an 2: 38).' (13) This guidance comes through the prophets, whom Allah continuously sent to mankind, until the last messenger, Muhammad received His final guidance.
We call a man to whom God in his own way communicates His guidance, a prophet or messenger (nabi, rasul). Prophets receive the word of God through revelation and then communicate it to their fellow human beings: 'We have sent thee INSPIRATION, as We sent it to Noah and the messengers after him: We sent INSPIRATION to Abraham, Ismail, Isaac, Jacob and the tribes, to Jesus, Job, Jonah, Harun and Solomon, and to David We gave the Psalms. Of some apostles, We have already told the story, of others We have not and to Moses God spoke direct apostles who gave good news as well as warning, that mankind after (the coming) of the apostles should have no plea against God: for God is exalted in power and ways' (Al-Qur'an 4: 163-5). The two words italicised (capitalized) in the above translationare both derived from the Arabic root 'wahy'.
The word awha, from which 'wahy' (revelation) is derived, occurs in a number of shades of meaning in the Qur'an, each of them indicating the main underlying idea of inspiration directing or guiding someone. In each example below, the italicised words in the translation are forms of the root word wahy in the original text of the Qur'an: 'Guidance in natural intuition: 'so we sent this inspiration to the mother of Moses . . .' (Al-Qur'an 28: 7). 'Guidance in natural instinct: 'and thy Lord taught the bee to build its cells in hills, on trees and in (man's) habitations' (Al-Qur'an 16: 68). 'Guidance by signs: 'So Zakaria came out to his people from his chamber: he told them by signs to celebrate God's praises in the morning and in the evening' (Al-Qur'an 19: 11). 'Guidance from evil: 'Likewise did we make for every messenger an enemy evil ones among men and jinns, inspiring each other with flowery discourses by way of deception ...' (Al-Qur'an 6: 112). 'Guidance from God: 'Remember thy Lord inspired the angels (with the message) ...' (Al-Qur'an 8: 12).
Wahy in the sense of 'revelation' is guidance from God for His creation, brought by the Prophets, who received the word from God through one of the means mentioned in the following Qur'anic verse: 'It is not fitting for a man that God should speak to him except by inspiration, or from behind a veil, or by sending of a messenger to reveal with God's permission what God wills: for He is Most High, Most Wise' (Al-Qur'an 42: 51). Means of revelation are: Inspiration, e.g. in a dream (see Al-Qur'an 37: 102, where it is related that Ibrahim receives guidance in a vision, while asleep, to sacrifice his son). Speech hidden away (see Al-Qur'an 27: 8, where it is related that God spoke to Musa from the fire). Words (speech) sent through a special messenger from God (see Al-Qur'an 2:97, where it is related that God sent the Angel Gabriel as the messenger to Muhammad to reveal His message).
The Qur'an revealed to Muhammad Prophet Muhammad, the last of God's messengers, received the revelation of the Qur'an through a special messenger sent by God for this purpose: the Angel Gabriel, who recited to him God's words exactly.
According to Suyuti' (14) on the basis of three reports from 'Abdullah Ibn 'Abbas, in Hakim, Baihaqi and Nasa'i, the Qur'an descended in two stages: From the lauh al-mahfuz, the 'well-preserved tablet', to the lowest of the heavens (bait al-'izza) of the world, all together, in the laila al-qadr. From the heavens to earth in stages throughout the twenty-three years of Muhammad's prophethood, and first in the laila al-qadr of Ramadan, through the Angel Gabriel. This second descent from the heaven to the heart of the Prophet is referred to in Sura al-isra' (17) and Sura al-furqan (25).
The revelation of the Qur'an began in the laila al-qadr of Ramadan (the 27th night or one of the odd nights after the 21st) after the Prophet Muhammad had passed the fortieth year of his life (that is around the year 610), during his seclusion in the cave of Hira' on a mountain near Makka.
This is the account, as reported in the Sahih of Bukhari: Narrated Aisha the mother of the faithful believers: The commencement of the divine inspiration to Allah's apostle was in the form of good dreams which came like bright daylight (i.e. true) and then the love of seclusion was bestowed upon him. He used to go in seclusion in the Cave of Hira', where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him food for the stay and then come back to (his wife) Khadija to take his food likewise again, till suddenly the truth descended upon him while he was in the Cave of Hira'. The angel came to him and asked him to read. The Prophet replied 'I do not know how to read'. The Prophet added, 'The angel caught me (forcibly) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, "I do not know how to read". Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read, but again I replied, "I do not know how to read" (or what shall I read?). Thereupon he caught me for the third time and pressed me, and then released me and said: "Read, in the name of Your Lord, who created, created man from a clot. Read! And Your Lord is the most bountiful" ... (16) The narration goes on to tell us that the Prophet went back to his wife Khadija and recounted to her his dreadful experience. She comforted him and both of them consulted Waraqa, Khadlja's relative and a learned Christian, about it. Waraqa told Muhammad that he had encountered the one 'whom Allah had sent to Moses' and that he would be driven out by his people.
Narrated Aisha, the mother of the faithful believers: Al-Harith bin Hisham asked Allah's apostle: 'O Allah's apostle. How is the divine inspiration revealed to you?' Allah's apostle replied, 'Sometimes it is "revealed" like the ringing of a bell, this form of inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says'. (17)
The first revelation that the Prophet Muhammad received is in the first verses from Sura al-'alaq (96:1-3, according to others 1-5): 'Read in the name of your Lord, who created, created man from a clot. Read! And your Lord is most bountiful. (He who taught) the use of the pen taught man which he knew not.' The remainder of Sura 96, which now has 19 ayat, was revealed on some later occasion.
After the first message thus received, revelation ceased for a certain period (called fatra) and then resumed: Narrated Jabir bin 'Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet, 'While I was walking, all of a sudden I heard a voice from the heaven. I looked up and saw the same angel who had visited me at the Cave of Hira' sitting on a chair between the sky and the earth. I got afraid of him and came back home and said "Wrap me (in blankets)" and then Allah revealed the following holy verses (of the Qur'an): O you covered in your cloak, arise and warn (the people against Allah's punishment) ... up to "and all pollution shun".' After this revelation came strongly and regularly. (19)
The second portion of the Qur'an revealed to the Prophet Muhammad was the beginning of Sura al-muddaththir (74:15). It now consists of 56 verses, the rest revealed later, and begins as follows: 'O you, covered in your cloak, arise and warn, thy Lord magnify, thy raiment purify, pollution shun ...'
Many hold that Sura al-muzzammil (73) was the next revelation. According to others, Sura al-fatiha (1) was the third sura to be revealed. (20) Among other early revelations, which the Prophet declared in Makka, are, according to some reports, Sura 111, Sura 81, Sura 87, Sura 92, Sura 89, etc. Then revelation continued, 'mentioning Paradise and Hell, and until mankind turned to Islam, then came revelation about halal and haram ... ' (21) Revelation came to the Prophet throughout his lifetime, both in Makka and Madina, i.e. over a period of approximately 23 years, until shortly before his death in the year 10 after Hijra (632).
Many Muslim scholars agree that the last revelation was Sura 2, verse 281: 'And fear the day when ye shall be brought back to God. Then shall every soul be paid what it earned and none shall be dealt with unjustly.' Some also say that it was 2:282 or 2:278. (22) It has also been suggested that all three verses were revealed on one occasion. The Prophet died nine nights after the last revelation. Others hold that Sura 5:4 was the last to be revealed: 'This day I have perfected your religion for you, completed My favour upon you and have chosen for you Islam as your religion.' The opinion that this verse was the last revelation is not sound according to many scholars, since it was revealed during the last pilgrimage of the Prophet. This information is based upon a hadith from 'Umar. Suyuti explains concerning the verse in Sura 5 that after it nothing concerning ahkam and hal'al and haram was revealed, and in this sense it is the 'completion' of religion. However, revelation reminding man of the coming day of judgement continued and the last such revelation is the above verse. (23)
Reasons why the Qur'an was sent down in Stages The Qur'an was revealed in stages over a period of 23 years, and not as a complete book in one single act of revelation. There are a number of reasons for this; most important are the following: To strengthen the heart of the Prophet by addressing him continuously and whenever the need for guidance arose. Out of consideration for the Prophet since revelation was a very difficult experience for him. To gradually implement the laws of God. To make understanding, application and memorisation of the revelation easier for the believers.
1.The question of how evil came into the world has preoccupied many sincere seekers after the truth. The answer which the Qur'an gives is simple yet convincing if seen against all the evidence of historical and contemporary human civilisation. At the root of all evil in this world is disobedience to God, resulting from the belief that one is superior to another. From this belief stems oppression of man by man discrimination, crime and all other evils that rule the day. The test lies in obedience to God, for seen against God, the 'wholly other', all creation is indeed on the other side and equal. In Sura al-a'raf (7) it is related that God asked all angels to bow before Adam, the first man. The angels obeyed, and observed God's will, except Iblis. When asked why he opposed God's will, he replied: 'ana khairun minhu' I (Iblis) am better than him (Adam), you created me from fire and created him from clay' (Al-Qur'an 7:12) . This then is the beginning of all evil, for it is Iblis who after this makes it his mission to incite men also to act against God's will. 2. I shall use the following two English translations of the Holy Qur'an: A. Yusuf Ali, (Ali, Abdullah Yusuf: The Glorious Qur'an: Text, Translation and Commentary. Leicester, 1978) and M. Pickthall (Pickthall, Mohammad Marmaduke: The Meaning of the Glorious Koran, New York, 1963). 3. Some say that the whole of Sura 87 is a reference to this first book of revelation, but others hold that only the few verses quoted here are actually meant. See mukhtasar tafsir Ibn Kathir, Beirut, 1402/1981, Vol. 3, p. 631. Another reference to the suhuf of Musa and Ibrahim is in Sura 53:36 ff. 4. Surah 17: 93. 5. Surah 75:18:17: 46. 6. Surah 17: 82. 7. For details on hadith see: A'zami, Muhammad Mustafa: Studies in Hadith Methodology and Literature, Indianapolis, 1977. 8. e.g. Sura 12:101. 9. For details see kitab al-risala, by Imam al-Shafi'i, Cairo, n.d., especially pp. 28-9. In English: Khadduri Majid, Islamic Jurisprudence. Shafi'i's Risala, Baltimore, 1961, chapter 5, especially pp. 121-2. 10. Sabuni, tibyan, p.52 . 11. For an introduction to the subject and select sample texts, see e.g. Ibrahim Izzuddin and Denis Johnson-Davies: Forty Hadith Qudsi, Beirut, Damascus, 1980. 12. ibid., No. 30. 13. The word here used for guidance is hudan. 14. al Itqan fi ulum al quran, Beirut, 1973, Vol. I pp. 39-40 15. English translations of ahadith are, unless otherwise indicated, from Khan, Muhammad Muhsin: The Translation of the Meanings of Sahih al-Bukhari, 9 vols., Istanbul, 1978 (abbr. as Bukhari) and Siddiqui, Abdul Hamid: Sahih Muslim, 4 vols., Lahore, 1978 (abbr. as Muslim). 16. Bukhari, I, No. 3; VI, No. 478; Muslim I, No. 301. 17. Bukhari, I, No. 2. 18. See Suyuti, Itqan, I, pp.23-4. 19. Bukhari, I, end of No. 3. 20. Suyuti, Itqan, I, p.24. 21. ibid. 22. Kamal, Ahmad 'Adil: 'ulum al-Qur'an, Cairo, 1974, p.18. 23. Sabuni, tibyan pp. 18-9 CHAPTER 2 : Transmission of the Qur'anic Revelation The revelation contained in the Qur'an has been transmitted to us by numerous persons in two ways: orally and in written form.
MEMORISATION AND ORAL TRANSMISSION Memorisation by the Prophet Oral transmission of the revelation was based on hifz or memorisation and the Prophet Muhammad himself was the first to commit a revelation to memory after the Angel Gabriel had brought it to him: 'Move not thy tongue concerning the (Qur'an) to make haste therewith. It is for Us to collect it and promulgate it; but when We have promulgated it, follow thou its recital' (75: 16-19). '... an apostle from God, rehearsing scriptures, kept pure and holy ...' (98: 2).
Memorisation by the Companions The Prophet then declared the revelation and instructed his Companions to memorise it. The case of Ibn Mas'ud, who was the first man to publicly recite the Qur'an in Makka, shows that even in the very early phase of the Islamic umma recital of the revelation from memory was practised by the Companions: '... the first man to speak the Qur'an loudly in Makka after the apostle was 'Abdullah bin Mas'ud. The Prophet's Companions came together and mentioned that the Quraish had never heard the Qur'an distinctly read to them ... When (Ibn Mas'ud) arrived at the maqAm, he read "In the name of God the Compassionate the Merciful", raising his voice as he did so. "The Com- passionate who taught the Qur'an ..." (55:1) ... They got up and began to hit him in the face; but he continued to read so far as God willed that he should read ... [Guillaume, E.: The Life of Muhammad (abbr. as Ibn Hisham), London, 55, pp. 141-2; Ibn Hisham: Sira al-nabi, Cairo, n.d., 1, p.206.] It is also reported that Abu Bakr used to recite the Qur'an publicly in front of his house in Makka. [Sira Ibn Hisham, The Life of Muhammad]
The Prophet encourages Memorisation There are numerous ahadith, giving account of various efforts made and measures taken by the Prophet to ensure that the revelation was preserved in the memory of his Com- panions. The following is perhaps the most clear: 'Narrated 'Uthman bin 'Affan: The Prophet said: "The most superior among you (Muslims) are those who learn the Qur'an and teach it".' [Bukhari, VI, No. 546.] It is also well known that the recital of the Qur'an during the daily prayers is required and hence many Companions heard repeatedly passages from the revelation, memorised them and used them in prayer. The Prophet also listened to the recitation of the Qur'an by the Companions. Narrated 'Abdullah (b. Mas'ud): 'Allah's Apostle said to me: "Recite (of the Qur'an) for me". I said: "Shall I recite it to you although it had been revealed to you?!" He said: "I like to hear (the Qur'an) from others". So I recited Surat-an-Nisa' till I reached: "How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?" ' (4: 41). 'Then he said: "Stop!" Behold, his eyes were shedding tears then.' [Bukhari, VI, No. 106.]
The Prophet sent Teachers The Prophet sent teachers to communities in other places so that they might receive instruction in Islam and the Qur'an. The case of Mus'ab bin 'Umair illustrates that this was so even before the hijra: 'When these men (of the first pledge of 'Aqaba) left (for Madina) the apostle sent with them Mus.'ab bin 'Umair ... and instructed him to read the Qur'an to them and to teach them Islam and to give them instruction about religion. In Madina Musiab was called "the reader".' [Ibn Hisham, p. 199.] Another well-known case concerns Mu'adh bin Jabal who was sent to Yemen to instruct the people there. Qur'an Readers among the Companions Suyuti [Itqan 1, p. 124.] mentions more than twenty well-known persons who memorised the revelation, among them were Abu Bakr, 'Umar, 'Uthman, 'Ali, Ibn Mas'ud, Abu Huraira, 'Abdullah bin 'Abbas, 'Abdullah bin 'Amr bin al-'As, 'A'isha, Hafsa, and Umm Salama. From among these, the Prophet himself recommended especially the following: 'Narrated Masruq: 'Abdullah bin 'Amr mentioned 'Abdullah bin Mas'ud and said: I shall ever love that man for I heard the Prophet saying: Take (learn) the Qur'an from four: 'Abdullah bin Mas'ud, Salim, Muiadh and Ubay bin Ka'b'. [Bukhari, VI, No. 521.] Another hadith informs us about those Companions who had memorised the Qur'an in its entirety and gone over it with the Prophet before his death: 'Narrated Qatada: I asked Anas bin Malik: Who collec- ted the Qur'an at the time of the Prophet? He replied, Four, all of whom were from the Ansar: Ubay bin Ka'b, Mu'adh bin Jabal, Zaid bin Thabit and Aba Zaid.' [Bukhari, VI, No. 525.] The fact that some of the earliest historical reports make special mention in the accounts of the battles that were fought, of Muslims killed who knew (something of) the Qur'an by heart, gives a clear indication that memorisation of the revelation was considered important and widely practised from the earliest times. [See below, on collection of the Qur'an in Abu Bakr's time.] The Qur'an Memorised in the Prophet's Lifetime It is therefore certain that the Qur'an had been memorised by the Companions of the Prophet during his lifetime. This tradition continued among the Companions after the Prophet's death and, later, among the tabi'un and all generations of Muslims that have followed, until today. TRANSMISSION OF THE WRITTEN TEXT The Written Text at the Time of the Prophet Muhammad What is meant by Jam' al-Qur'an? The general meaning of jam' al-qur'an is to 'bring together the Qur'an'. This was done and has to be understood in two ways:
Jam' al-qura'n therefore, in the classical literature, has various meanings:
How was the Qur'an Collected? In Suyuti’s Itqan it is said that the Qur'an had been written down in its entirety in the time of the Prophet but had not been brought together in one single place, and that therefore these written records or documents had not been arranged in order.' [Itqan, I, p. 41] However, this statement does not preclude that the ordering of the Qur'an and the arrangement of the suras, was fixed by the Prophet himself and safeguarded through oral transmission. Stages of Collection As far as the written text is concerned, one may distinguish three stages:
Why was no Book left by the Prophet? The Prophet Muhammad did not present to his Companions the revelation collected and arranged in a single written volume. There are a number of good reasons for this:
Writing down the Revelation While writing was not widespread among the people in Arabia at the time of the Prophet there were persons of whom it is reported that they did write. It is said for example of Waraqa, Khadija's cousin, that he had been converted to Christianity in the pre-Islamic period 'and used to write Arabic and write of the Gospel in Arabic as much as Allah wished him to write'. [Bukhari. VI. No. 478.] The Prophet himself did much to encourage the Muslims to learn to write. It is related that some of the Quraish, who were taken prisoners at the battle of Badr, regained their freedom after they had taught some of the Muslims the art of writing.' [Tabaqat Ibn Sa'd, II(2), p. 19] [Tabaqat Ibn Sa'd, II(2), p. 19] [Tabaqat Ibn Sa'd, II(2), p. 19] Did the Prophet himself write? Although it is not clear whether the Prophet Muhammad knew how to write, there is unanimous agreement among scholars that Muhammad himself did not write down the revelation. The Qur'an clearly states: 'And thou (O Muhammad) wast not a reader of any scripture before it, nor didst thou write it with thy right hand, for then might those have doubted who follow falsehood' (29:48). The Qur'an also refers to Muhammad on several occasions as the 'unlettered prophet' which some scholars have interpreted in the sense that he did not read or write: 'Those who follow the apostle, the unlettered prophet ...' (8: 157). His community too has been described as 'unlettered': 'It is he who has sent amongst the unlettered an apostle from among themselves ...' (62:2). The Qur'an written during the Prophet's Lifetime There is no doubt that the Qur'an was not only transmitted orally by many Muslims who had learned parts or the whole of it, but that it was also written down during the lifetime of the Prophet. The well-known report about 'Umar's conversion shows that large passages of the revelation had already been written down even at a very early time, in Makka, long before the hijra, when the Prophet was still in the house of Arqam. 'Umar had set out to kill the Prophet Muhammad, when somebody informed him that Islam had already spread into his own family and pointed out to him that his brother-in-law, his nephew and his sister had all become Muslims. 'Umar went to the house of his sister and found her together with her husband and another Muslim. A dispute arose and 'Umar violently attacked both his brother-in-law and his own sister. 'When he did that they said to him "Yes, we are Muslims and we believe in God and His apostle and you can do what you like". When 'Umar saw the blood on his sister, he was sorry for what he had done and turned back and said to his sister, 'Give me this sheet which I heard you reading just now so that I may see just what it is which Muhammad has brought', for 'Umar could write. When he said that, his sister replied that she was afraid to trust him with it. 'Do not be afraid', he said and he swore by his gods that he would return it when he had read it. When he said that, she had hopes that he would become a Muslim and said to him, 'My brother, you are unclean in your polytheism and only the clean may touch it'. So 'Umar rose and washed himself and she gave him the page in which was Taha and when he had read the beginning he said 'How fine and noble is this speech ..." [Ibn Hisham, pp. 156-7.] The Qur'an Dictated by the Prophet The Qur'an was not only written down by those Companions who did so on their own initiative. Indeed, the Prophet, when a revelation came, called for the scribe and dictated to him. The Prophet while in Madina had several such scribes, [M. M. A'zami, in his book Kuttab al-Nabi (Beirut, 1393/1974) mentions 48 persons who used to write for the Prophet.] among whom Zaid bin Thabit was very prominent. Narrated al-Bara': There was revealed 'Not equal are those believers who sit (at home) and those who strive and fight in the cause of Allah' (4: 95). The Prophet said: 'Call Zaid for me and let him bring the board, the ink pot and the scapula bone (or the scapula bone and the ink pot).' Then he said: 'Write: Not equal are those believers ... [Bukhari, VI, No. 512; also VI, No. 116-18.] It is also reported that material upon which the revelation had been written down was kept in the house of the Prophet. [Suyuti, Itqan, I, p. 58.] Written during the Prophet's Lifetime Another report informs us that when people came to Madina to learn about Islam, they were provided with 'copies of the chapters of the Qur'an, to read and learn them by heart'. [Hamidullah, M.: Sahifa Hammam ibn Munabbih, Paris, 1979, p. 64.] Further evidence for the existence of the Qur'an as a written document during the lifetime of the Prophet comes from the following account: 'Abd Allah b. Abu Bakr b. Hazm reported: The book written by the apostle of Allah for 'Amr b. Hazm con- tained also this that no man should touch the Qur'an without ablution.' [Muwatta', No. 462.] The book, which Allah's messenger wrote for 'Amr b. Hazm that no one should touch the Qur'an except the purified one: Malik said: And no one should carry the mushaf by its strap, nor on a pillow, unless he is clean. And even if this be allowed to carry it in its cover, it is not disliked, if there is not in the two hands which carry it, something polluting the mushaf, but it is disliked for the one who carries it, and he is not clean, in honour to the Qur'an and respect to it. Malik said: The best I heard about this is the verse 'None shall touch it but those who are clean' (56: 79).' [Muwatta', Arabic, p. 204.] The commentary to the muwatta' explains that the book referred to as written by the Prophet (which means of course written upon his instruction) was sent with some Muslims for instruction in Islam of the people of Yemen. [Muwatta', Arabic, p. 204.] In fact the Qur'anic verse 56: 79, read in context, clearly explains that the Qur'an is available to those who receive instruction by revelation, in the form of a book or a piece of writing: '... this is indeed a Qur'an most honourable, in a book (kitab) well guarded, which none shall touch but those who are clean: a revelation from the Lord of the worlds' (56: 77-80). The same fact, i.e. that the Qur'an did exist as a written document in the lifetime of the Prophet is proved by the following ahadith: From Ibn 'Umar: ... 'The messenger of Allah (may peace be upon him) said: "Do not take the Qur'an on a journey with you, for I am afraid lest it should fall into the hands of the enemy". [Muslim, III, No. 4609, also 4607, 4608; Bukhari, IV, No. 233.] The correctness of the assumption that the reference is to a written document is supported by one of the transmitters: Ayyub (i. e. one of the narrators in the chain of transmission of this report) said: The enemy may seize it and may quarrel with you over it. [Muslim, III, No. 4609.] Furthermore, the chapter-heading used by Bukhan for the section, (which usually contains additional information,) explains: 'Ibn 'Umar said: No doubt the Prophet and his Com- panions travelled in the land of the enemy and they knew the Qur'an then.' [i.e. they knew that the Quran was carried - as a scripture - by the Muslims. Bukhan, IV, p. 146, Ch. 129.] Collection of Revelation during the Prophet's Lifetime During his last pilgrimage, at the sermon which he gave to the large gathering of Muslims, the Prophet said: 'I have left with you something which if you will hold fast to it you will never fall into error- a plain indication, the book of God and the practice of his prophet. [Ibn Hisham, p. 651.] This advice from the Prophet to the Muslims implies that the revelation was available as kitab (writing) before his death, for otherwise he would have referred to it in some other term. From other reports also, we can conclude that the Prophet himself took care of the actual arrangement of the revelation, when it was written down. Zaid is reported to have said: 'We used to compile the Qur'an from small scraps in the presence of the Apostle.' [Itqan, I, p. 99; Salih, p.69.] 'Uthman said, that in later days, the Prophet 'used to, when something was revealed to him, call someone from among those who used to write for him and said: Place these ayat in the sura, in which this and this is mentioned, and when (only) one aya was revealed to him, he said: Place this aya in the sura in which this and this is mentioned'. [Jeffery, A.: Materials for the history of the text of the qura'n, (incl. Kitab al-masahif by Ibn Abi Dawud (abbr. as Ibn Abi Dawud, masahif) Leiden, 1937, p. 31.] This indicates that not only was the revelation written down during the lifetime of the Prophet, but that he himself gave instructions for the arrangement of the material. According to some other reports, it is also clear, that this proper arrangement and order of the ayat was well known to the Companions of the Prophet, and they were not prepared to tamper with it. 'Narrated Ibn Az-Zubair: I said to 'Uthman "This verse which is in Sura al-Baqara: 'those of you who die and leave wives behind ... without turning them out' has been abrogated by another verse. Why then do you write it in the Qur'an?" 'Uthman said: Leave it (where it is) O son of my brother, for I will not shift anything of it (i . e. the Qur'an) from its original position.' [Bukhari, VI. No. 60.] Similarly quite a number of reports mention the various Suras by their names or beginnings. Two examples may suffice to make this point: Narrated Abu Huraira: The Prophet used to recite the following in the Fajr prayer of Friday: Alif Lam Mim Tanzil (Sajda) (32) and Hal-ata 'ala-l-Insani (al-dahr) (76). [Bukhari, II, No. 16.] Abu Huraira said: God's messenger recited in both rak'as of the dawn prayer: "Say O unbelievers (99) and Say, He is God, one God (112).' [Robson, J. (transl.): Mishkat al Masabih, Lahore, 1963, I, pp. 172-3 - Tabrizi: Mishkatal-masabih, Beirut, 1961, I, No. 842.] The order and arrangement was of course well known to the Muslims due to the daily recitation of the Qur'an in the prayers at the mosque of the Prophet and at other places. Finally there are three ahadith in Sahih Bukhari, informing us that the Angel Gabriel used to recite the Qur'an with the Prophet once a year, but he recited it twice with him in the year he died. The Prophet used to stay in i'tikaf for ten days every year (in the month of Ramad. an), but in the year of his death, he stayed in i'tikaf for twenty days. [Bukhari, VI, No. 520; see also Nos. 518, 519.] We can therefore distinguish the following measures which ensured the collection of the revelation in writing during the lifetime of the Prophet:
What did the Prophet leave behind? The way the material of revelation was left by the Prophet at his death was the most suitable for the Companions in that:
What arrangement could have been better than to have everything to hand in written form, as well as memorised by the Muslims, and to have the order and arrangement already determined, partially in the written form and completely in the memories of the people? It is for these reasons that a later scholar, al-Harith al-Muhasibi in his book kitab fahm al-Sunan, summarised the first phase of the written collection of the Qur'anic material in the following words: 'Writing of the Qur'an was no novelty, for the Prophet used to order that it be written down, but it was in separate pieces, on scraps of leather, shoulder blades and palm risp, and when (Abu Bakr) al-Siddiq ordered that it be copied from the (various) places to a common place, which was in the shape of sheets, these (materials) were found in the house of the Prophet in which the Qur'an was spread out, and he gathered it all together and tied it with a string so that nothing of it was lost. [Suyuti, Itqan, I, p. 58.] It is obvious that the history of the Qur'anic text (Textgeschichte) cannot be compared with that of other Holy Scriptures. While the books of the Old and New Testaments, for example, were written, edited and compiled over long periods, sometimes centuries, the text of the Qur'an, once revelation had ceased, has remained the same to this day. Suhuf and Mushaf Both words are derived from the same root Sahafa 'to write'. The word suhuf also occurs in the Qur'an (87:19) meaning scripture or written sheets. Suhuf (sg. sahifa) means loose pieces of writing material, such as paper, skin, papyrus, etc. Mushaf (pl. masahif) means the collected suhuf, brought together into a fixed order, such as between two covers, into a volume. In the history of the written text of the Qur'an, suhuf stands for the sheets on which the Qur'an was collected in the time of Abu Bakr. In these suhuf the order of the ayat within each sura was fixed, but the sheets with the suras on them were still in a loose arrangement, i.e. not bound into a volume. Mushaf in the present context means the sheets on which the Qur'an was collected in the time of 'Uthman. Here both the order of the ayat within each sura as well as the order of the sheets were fixed. Today we also call any copy of the Qur'an, which has both order of ayat and suras fixed, a mushaf. How the suhuf were made Tradition informs us that at the Battle of Yamama (11/633), in the time of Abu Bakr, a number of Muslims, who had memorised the Qur'an were killed. Hence it was feared that unless a written copy of the Qur'an were prepared, a large part of the revelation might be lost. The following is the account in the Sahih Bukhari Narrated Zaid bin Thabit Al-Ansari, one of the scribes of the Revelation: Abu Bakr sent for me after the casualties among the warriors (of the battle) of Yamama (where a great number of Qurra were killed). 'Umar was present with Abu Bakr who said: "Umar has come to me and said, the People have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be some casualties among the Qurra (those who know the Qur'an by heart) at other places, whereby a large part of the Qur'an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur'an.' Abu Bakr added, 'I said to 'Umar, "How can I do something which Allah's Apostle has not done?" 'Umar said (to me) "By Allah, it is (really) a good thing". So 'Umar kept on pressing trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as 'Umar'. (Zaid bin Thabit added:) 'Umar was sitting with him (Abu Bakr) and was not speaking. Abu Bakr said (to me), 'You are a wise young man and we do not suspect you (of telling lies or of forgetfulness); and you used to write the Divine Inspiration for Allah's Apostle. Therefore, look for the Qur'an and collect it (in one manuscript)'. By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur'an. I said to both of them, 'How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and 'Umar. So I started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two verses of Suras at-Tauba which I had not found with anybody else (and they were): 'Verily there has come to you an Apostle (Muhammad) from among yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is ardently anxious over you (to be rightly guided)' (9:128). The manuscript on which the Qur'an was collected, re- mained with Abu Bakr till Allah took him unto Him, and then with 'Umar till Allah took him unto Him, and finally it remained with Hafsa, 'Umar's daughter. [Bukhari, VI, No. 201.] Here we can distinguish the following steps, which led to the preparation of the suhuf:
THE MASAHIF OF THE COMPANIONS There are numerous indications in the literature of hadith that several of the Companions of the Prophet had prepared their own written collections of the revelations. [Suyuti. Itqan, I, p 62] The best-known among these are from Ibn Mas'ud, Ubay bin Ka'b and Zaid bin Thabit. [See Dodge, B, The Fihrist of al-Nadim, New York, 1970 (abbr. as fihrist), pp 53-63.] A list of Companions of whom it is related that they had their own written collections included the following: Ibn Mas'ud, Ubay bin Ka'b, 'All, Ibn 'Abbas, Abu Musa, Hafsa, Anas bin Malik, 'Umar, Zaid bin Thabit, Ibn Al-Zubair, 'Abdullah ibn 'Amr, 'A'isha, Salim, Umm Salama, 'Ubaid bin 'Umar. [See Ibn Abi Dawud: Masahif, p 14 Ansari, M.: The qura'nic Foundations and Structure of Muslim Society; Karachi, 1973, drawing upon various sources, says (1, p.76, note 2) that there existed at least 15 written copies of the Qur'an in the Prophet's lifetime. In addition to the list of 15 names quoted above, he includes Abu Bakr, 'Uthman, Mu'adh b. Jabal, Abu Darda', Abu Ayyub Ansari, 'Ubada b. al-Samit, Tamim Dari. This would add up to 23 written copies of the Qur'an, which existed while the Prophet was alive.] It is also known that 'A'isha and Hafsa had their own scripts written after the Prophet had died. [Rahimuddin, M. (transl.): Muwatta) Imam Malik, Lahore, 1980, No. 307, 308; Malik b. Anas: al-muwatta', Cairo, n.d., p. 105.] The following is a very brief description of some of the masdhif, which are attributed to the Companions of the Prophet. All the information is based on classical sources. [For details see Ibn Abi Dawud, also fihrist and Itqan] The Mushaf of Ibn Mas'ud (d. 33/653) He wrote a mushaf, in which sudras 1, 113 and 114 were not included. Ibn al-Nadim [Fihrist, I, pp. 57-8.] however said he had seen a copy of the Qur'an from Ibn Mas'ud which did not contain al-fatiha (Sura 1). The arrangement of the suras differed from the 'Uthmanic text. The following is the order attributed to Ibn Mas'ud's copy: [Fihrist, I, pp. 53-7.] 2, 4, 3, 7, 6, 5, 10, 9, 16, 11, 12, 17, 21, 23, 26, 37, 33, 28, 24, 8, 19, 29, 30, 36, 25, 22, 13, 34, 35, 14, 38, 47, 31, 35, 40, 43, 41, 46, 45, 44, 48, 57, 59, 32, 50, 65, 49, 67, 64, 63, 62, 61, 72, 71, 58, 60, 66, 55, 53, 51, 52, 54, 69, 56, 68, 79, 70, 73, 74, 83, 80, 76, 75, 77, 78, 81, 82, 88, 87, 92, 89, 85, 84, 96, 90, 93, 94, 86, 100, 107, 101, 98, 91, 95, 104, 105, 106, 102, 97, 110, 108, 109, 111, 112. This list is obviously incomplete. It contains only 106 suras and not 110, as Ibn Nadim wrote. In Sura al-baqara, which I take as an example, there are a total of 101 variants. Most of them concern spelling, some also choice of words (synonyms), use of particles, etc.
Examples:
Assuming that all these are reliable reports, the copy of Ibn Mas'ud would then have been prepared for his personal use and written before all 114 suras were revealed. Nadim, who lived in the tenth century (4th century Hijra) also added: 'I have seen a number of Qur'anic manuscripts, which the transcribers recorded as manuscripts of Ibn Mas'ud. No two of the Qur'anic copies were in agreement and most of them were on badly effaced parchment ... [Fihrist, I, p. 57.] This note indicates that the question of authentic manuscripts of Ibn Mas'ud needs to be treated with some caution. The Mushaf of Ubay bin Ka'b (d. 29 H/649) He wrote a mushaf, in which two 'additional suras and another 'additional aya' were reportedly found. [Itqan, I, p. 65; Ibn Abi Dawud, masahif, pp. 18S1; also Noldeke, T. et al.: Ceschichte des Qorans, Leipzig, 1909-38 (abbr. as GdQ), 11, pp. 33-8. The first so called sura entitled al-khal' (separation), translates as follows: 'O Allah, we seek your help and ask your forgiveness, and we praise you and we do not disbelieve in you. The order of the suras is again different from 'Uthman as well as Ibn Masud. The following is the order of suras in the copy attributed to Ubay b. Ka'b: [Fihrist, I, pp. 58-60.] 1, 2, 4, 3, 6, 7, 5, 10, 8, 9, 11, 19, 26, 22, 12, 18, 16, 33, 17, 39, 45, 20, 21, 24, 23, 40, 13, 28, 27, 37, 38, 36, 15, 42, 30, 43, 41, 14, 35, 48, 47, 57, 52, 25, 32, 71, 46, 50, 55, 56, 72, 53, 68, 69, 59, 60, 77, 78, 76, 75, 81, 79, 80, 83, 84, 95, 96, 49, 63, 62, 66, 89, 67, 92, 82, 91, 85, 86, 87, 88, 74?, 98?, 61, 93, 94, 101, 102, 65?, 104, 99, 100, 105, ?, 108, 97, 109, 110, 111, 106, 112, 113, 114. Again, as in the case of Ibn Mas'ud above this list is incomplete and does not contain all 114 suras of the Qur'an. 'Ubay has a total of 93 variants in Sura al-baqara. [Again taken as example only to illustrate the point.] Very often, his readings are similar to those of Ibn Mas'ud. For example, he reads al-baqara in 2:70 as al-baqira. So does Ibn Mas'ud. The Mushaf of Ibn 'Abbas (d. 68H/687) Ibn 'Abbas also wrote a mushaf, which according to the Itqan [I, p. 65; Ibn Abi Dawud, masahif, p. 193.] also included the two additional suras which Ubay had. Again his arrangement of the suras differed from the other copies. In Sura al-baqara, he has a total of 21 variants, some of them identical with Ibn Mas'ud and Ubay as well as other Companions. Some other Companions According to the Itqan [I, p. 65; Ibn Abi Dawud, masahif, p. 210.] the mushaf of Abu Musa al-Ash'ari (d. 44H/664) contained the same material as Ubay had. There is only one variant reported from him in Sura al- baqara, namely that he read Ibraham in place of Ibrahim. Hafsa (d. 45H/665) had three variants in the same sura, and Anas b. Malik (d. 91H/709) had five.
Examples: To further illustrate, here are a number of examples. They have been taken, as far as possible, from well-known suras. While perhaps better examples exist to illustrate the points under discussion, they might not be understood as easily by readers less familiar with the Qur'anic text.
Ibn 'Abbas [I, p. 65; Ibn Abi Dawud, masahif, p. 208.] is reported to have read in sura 111:4
which could not be distinguished on the basis of the early written text, which omitted both haraka and alif. The actual text must have looked something like this: XXX XXXX
Ibn 'Abbas [I, p. 65; Ibn Abi Dawud, masahif, p. 195.] reportedly wrote in sura 1:6 as well as all other places the word al-sirat as al-sirat. Some variants attributed to Ibn Mas'ud: [I, p. 65; Ibn Abi Dawud, masahif, p. 25.]
Variants on Sura Al-lkhlas, (112)
Even today the variants and synonyms are found in such copies of the text as are attributed to the Companions and are of some value to us in the sense that they may have served as an early rudimentary form of tafsir. For example, according to some reports the words 'salat al-wusta' (middle prayer) were read and written by Hafsa, [Muwatta' Malik; Jeffery, p. 214.] Ubay [Jeffery, p. 122.] and Ibn 'Abbas [Jeffery, p. 196.] as 'salat al-'asr' (i.e. afternoon prayer). As long as the sahaba wrote their own copies for personal use only, there was nothing wrong, if they did not strictly adhere to the order of suras which was the order of the Qur'an. Later on, when 'Uthman's copy became the standard version, the Companions adopted the order of this copy including Ibn Mas'ud who perhaps differed most. [Ibn Abi Dawud, p. 12; Salih, S.: Mabahith fi 'ulum al-qura'n, Beirut, 1964,] There were also, as indicated, some variant readings in these copies, [See also below, seven readings and qira'at.] when some words were pronounced and spelt in slightly different ways, etc. However, it should be noted that variant readings are usually reported by a single person only, and occasionally by perhaps two or three while the version called the 'Uthmanic text is mutawatir, i.e. transmitted by numerous people and is without doubt authentic. THE MUSHAF OF 'UTHMAN
During the time of 'Uthman differences in reading the Qur'an became obvious, and after consultation with the Companions, 'Uthman had a standard copy prepared from the suhuf of Abu Bakr that were kept with Hafsa at that time. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||