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Islambasics Library: Ulum al Qur'an (Sciences of the Qur'an)
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The growth and development of the
Muslim umma is marked by two great
phases:
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The period in Makka,
before the hijra (A.D. 622).
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The period in Madina,
after the hijra.
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Naturally the
revelation from Allah to guide the Muslims also responded, to some
extent, to these particular situations.
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The Makkan phase of the
revelation lasted
about 13 years, from the first revelation up to the hijra.
This phase is determined by the
prime task of
the Prophet to call people to Islam. The main themes of this call,
based on the
Qur'anic revelation are:
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Allah and His unity
(tawhid).
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The coming resurrection
and judgement.
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Righteous conduct.
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The role of the Prophet in this phase is in
particular that of an announcer and Warner.
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The Madinan phase lasted about
ten years, from the hijra to the death
of the Prophet. While the basic themes of the Makkan phase remain, the
factor of the
Muslims' growing together into a community and the formation of the umma,
now
makes its presence clearly felt.
In Madina, there are four
groups of people to be met:
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The muhajirun,
who migrated from Makka to Madina.
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The ansar, who
originated from Madina and helped the muhajirun.
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The munafiqun,
who are from Madina and pretended to support the Muslims.
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The ahl al-kitab, i.e. Jews and Christians, with
their respective scriptures.
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In addition to these the Qur'an also continued to address al-nas,
'mankind' i.e. all people, and referred to the disbelievers and
ignorant ones.
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Suras of the Qur'an have also been classified,
according to
their origin, into Makkan and Madinan suras.
A sura is said to be of Makkan origin, when its
beginning was
revealed in the Makkan phase, even if it contains verses from Madina.
A sura is said to be of Madinan origin, when its
beginning was
revealed in the Madinan phase, even if it has verses from the Makkan
period in its text.
[Mabani, in GdQ, 1, p.59.]
The following 85 suras are, according to
Zarkashi, [Zarkashi, B.:
Al-burhan fi 'ulum al-Qur’an,
Cairo, 1958,Vol. 1,p.193.] of Makkan origin:
96, 68, 73, 74, 111, 81, 87, 92, 89, 93, 94, 103, 100, 108,
102, 107,
109, 105,113,114,112,53,80,97,91,85,95, 106,101,75,
104,77,50,90,86,54,38,7,72,36,25,35,
19,20, 56,26,27, 28, 17, 10, 11, 12, 15, 6, 37, 31, 34, 39, 40, 41, 42,
43, 44, 45, 46,
51, 88, 18, 16, 71, 14, 21, 23, 32, 52, 67, 69, 70, 78, 79, 82, 84,
There is a difference of opinion as to what was last revealed
in
Makka.
Some say, following Ibn 'Abbas, that it was Sura 29 (al-ankabut);
others say Sura
23 (al-mu'minun); still others say Sura 83 (al-mutaffifin).
Some believe
that Sura 83 is actually Madinan.
The following 29 suras are, according to
Zarkashi, [Zarkashi. Vol. 1, p.
194. For another list see
fihrist. 1, pp. 52-3.] of Madinan origin:
2, 8, 3, 33, 60, 4, 99, 57, 47, 13, 55, 76, 65, 98, 59, 110,
24, 22,
63, 58, 49, 66, 61, 62, 64, 48, 9, 5.
Some hold that Sura 1 (al-fatiha) is of
Makkan, others that it
is of Madinan, origin.
The Makkan suras constitute about 11, and the Madinan about
19 juz'
of the text.
From the above division it is obvious that the Madinan suras
are the longer ones and comprise a much larger part of the Qur'an.
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According to a list based upon Nu'man b. Bashir and given in
the
fihrist of al-Nadim, [Fihrist,
I.
pp.49-52.] the chronological order of the
revelation of
the suras is as follows:
96, 68, 73, 74, 111, 81, 94, 103, 89, 93, 92, 100, 108, 102,
107, 109,
105, 112, 113, 114, 53, 80, 97, 91, 85, 95, 106, 101, 75, 104, 77, 50,
90, 55, 72, 36, 7,
25, 35, 19, 20, 56, 26, 27, 28, 17, 11, 12, 10, 15, 37, 31, 23, 34, 21,
37, 40, 41, 47,
43, 44, 45, 46, 51, 88, 18, 6, 16, 71, 14, 32, 52, 67, 69, 70, 78, 79,
82, 84, 30, 29, 83,
54, 86.
Why is it important to know the chronology of the suras and
verses,
although the Qur'an is not arranged in chronological order?
To know the origin and order of some of the revelation is
important for
understanding its meaning which can often be more easily grasped if one
knows the time and
circumstances that relate to it. For instance, many ayat from the
Makkan period may be
especially meaningful to Muslims living in a strongly un-Islamic
environment, while some
of the Madinan period would appeal much to Muslims who are in the
process of formation of
the umma. In some cases, unless one knows which of two or more related
verses was revealed
first, one cannot decide which legal ruling is now binding upon the
Muslims. Here
knowledge of the chronology is directly linked with the issue of
al-nasikh wa
al-mansukh. [See below for
details.] It is also important to know the
chronology of verses in order to understand the
gradual development of many Muslim practices, attitudes and laws such
as e.g. towards
prohibition of alcohol, towards fighting, etc. and to see how these
matters developed
historically, i.e. during the lifetime of the Prophet in order to
understand their full
implications. [For example as
far as
fighting the enemy is concerned, the first verse revealed on this
particular subject is
from Sura al-hajj (22). This verse is from the Madinan period and it
becomes clear from
this that Muslims were not drawn to fight against the non-Muslims
before the
hijra. This
has important implications for our own planning and thinking, e.g. to
decide when Islam
has to be defended today with verbal and when with physical means.]
Knowledge about the Makkan and Madinan suras derived from the
sahaba
and tabi'un and nothing is said about this by the Prophet himself. [al-Baqillani, in
Qattan, op. cit., p.55.] This is because at his
time everyone was a witness and well aware
of the occasions of revelation.
Often there is internal evidence, as to which, part of the
revelation
is Makkan or Madinan. There are a number of guiding criteria, which
help to distinguish
between them:
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The theme. Does it belong
to the Makkan or Madinan period? e.g. verses about warfare (9: 5) are
only revealed after hijra.
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Sometimes there is a
direct reference, such as e.g. to Abu Lahab in Sura 111, or to the
Battle of Badr in Sura 3: 123.
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The length. Makkan ayat
are often short, Madinan ones longer, e.g.: Sura al-shu'ara'(26) is
Makkan. It has 227 ayat. Sura al-anfal (8) is Madinan. It has (only) 75
ayat.
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Makkan suras are usually short, Madinan ones longer, e.g.:
Juz' 30 is overwhelmingly Makkan. It has 543 (Makkan) ayat.
Juz' 18 is overwhelmingly Madinan. It has (only) 117 (Madinan) ayat.
There are however exceptions in both cases.
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The form of address.
Often the address: 'O ye who believe', and 'O people of the book'
indicates a Madinan origin, while the addresses 'O Mankind' and 'O
People' are usually of Makkan origin.
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The theme. Among the Makkan themes are tawhid, shirk, day of
resurrection, moral corruption, stories of the Prophets. These topics
are also found in Madinan suras, but usually only touched upon briefly.
Madinan themes which are not found in Makkan revelations are of social
and legal implications, concerning marriage, divorce, inheritance,
punishment, etc.
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There are 19 suras with
so-called huruf tahajji (such as alif , lam , mim , etc . ) . All these
suras are Makkan, except Sura al-baqara (2) and Al 'Imran (3).
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All ayat with the word
kalla are Makkan.
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All suras containing
sajda are Makkan.
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Most of the suras of the
group mufassal, beginning with Sura qaf (50) in the latter part of the
Qur'an are Makkan .
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All references to the
munafiqun are from Madina (except Sura al-'ankabut (29). Its verse 11
is Makkan.
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The knowledge of Makkan and Madinan revelations is one of the
important
branches of ''ulum al-Qur’an. It is not merely of historical interest,
but
particularly important for the understanding and interpretation of the
respective verses.
Many
suras of the Qur'an do contain material from both periods of
revelation, and in
some cases there exists difference of opinion among scholars concerning
the classification
of a particular passage. However, on the whole, it is a
well-established distinction,
fully employed in the science of tafsir and best derived from the
internal evidence of the
text of the Qur'an itself.
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The
Qur'an has been revealed for guidance, for all times and situations to
come.
However, various ayat were revealed at a particular time in history and
in particular
circumstances. The Arabic word sabab (pl. asbab) means reason, cause
and 'marifa asbab
al-nuzul' is the knowledge about the reasons of the revelations, i.e.
the knowledge about
the particular events and circumstances in history that are related to
the revelation of
particular passages from the Qur'an.
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Wahidi (d. 468/1075), one of
the best classical scholars in this field
wrote: 'The knowledge about Tafsir of the ayat is not possible without
occupying oneself
with their stories and explanation of (the reasons) for their
revelation.' [Asbab
al-nuzul, by al-Wahidi al-Nisaburi. Cairo,
1968, p 4]
Knowledge about the asbab
al-nuzul helps one to understand the
circumstances in which a particular revelation occurred, which sheds
light on its
implications and gives guidance to the explanation (tafsir) and
application of the aya in
question for other situations.
In particular, knowledge about
the asbab al-nuzul helps one to
understand:
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The direct and immediate meaning and implication of an aya,
as it can be seen within its original context.
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The imminent reason
underlying a legal ruling.
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The original intent of
the aya.
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Whether the meaning of an
aya is specific or of general application, and if so, under which
circumstances it is to be applied.
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The historical situation
at the time of the Prophet and the development of the early Muslim
community.
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Example:
'To God belong the East and the West: whithersoever ye turn,
there is the presence of God, for God is all-pervading, all-knowing'
(2:115).
Without knowing the sabab (reason), one might easily conclude
that this
revelation permits the Muslim to face any direction when performing
prayer, while it is
well known that to face qibla is one of the conditions without which
prayer becomes
invalid. The circumstances in which this revelation occurred explains
its implications:
According
to Wahidi [op. cit. pp.
20-21] a group of Muslims travelled on a dark night and
they did not know where the qibla was, so they later realised that they
had prayed in the
wrong direction. They asked the Prophet about it and he kept silent
until the above verse
was revealed. ' [Based on a
report from
Jabir b. 'Abdullah. Wahidi also informs us about some other situations
when the aya
reportedly applied:
- That one may pray voluntary prayer on one's riding camel, in
whichever direction it may
turn (based on Ibn 'Umar).
- That the Companions of the Prophet asked why they were ordered to
pray for the dead
Negus of Abyssinia, who had prayed towards a different qibla than their
own (based on Ibn
'Abbas and 'Ata').
- That the Jews asked, why the qibla of the Muslims had been changed
from bait
al-maqdis
(based on Ibn Abi Talha).
See Wahidi, op.cit., p.21. All this supports the view (to which in
particular K. Murad
drew my attention) of Suyuti based on Zarkashi (Suyuti, Lubab an nuzul,
Tunis, 1981, p.7.)
that when the suhaba of the Prophet spoke about an aya of the Qur'an,
saying 'It was
revealed concerning ...'(nazalat fi kadha) they do not restrict
themselves to narrating a
single 'cause' for the revelation of an aya but rather refer to the
'situations' to which
particular verses where found applicable during the lifetime of the
Prophet while the
occasion of the first revelation of the aya may have been much earlier.
In this lie great
avenues for understanding and tafsir of the Qur'anic message.] Taking into account this reason for the revelation one
cannot come to the wrong
conclusion that it is unimportant where to turn in prayer. The scholars
say however that
this verse excuses the mistake of those who un-willingly and under
adverse circumstances
fail to observe the correct qibla.
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The
well-known asbab al-nuzul have been related to us by the reliable
Companions of the
Prophet Muhammad. Only reports which are sahih can be considered fully
reliable, as is the
case in the science of hadith generally. A particular condition here is
also that the
person who relates it should have been present at the time and occasion
of the event (the
revelation). [Wahidi. p.4.] Reports from tab'iun only, not going back to the Prophet and
his
Companions are to be considered weak (da'if). Hence one cannot accept
the mere opinion of
writers or people that such and such verse might have been revealed on
such and such
occasion. Rather one needs to know exactly who related this incident,
whether he himself
was present, and who transmitted it to us.
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There are two kinds of reports
on asbab al-nuzul:
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Definite reports.
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Probable reports.
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In the first kind (definite) the narrator clearly indicates
that the
event he relates is the sabab al-nuzul.
Example:
Narrated Ibn 'Abbas: the verse 'Obey Allah and obey the
apostle and those of you (Muslims) who are in authority ...' (4: 59)
was revealed in connection with 'Abdullah bin Hudafa bin Qais bin 'Adi
when the Prophet appointed him as the commander of a sariyya (army
detachment).
[Bukhari, VI, No. 108.]
In the
second kind (probable) the narrator does not indicate clearly
that the event narrated is the sabab al-nuzul, but suggests this
probability.
Example:
Narrated 'Urwa: Az-Zubair quarrelled with a man from the
Ansar because of a natural mountainous stream at Al-Harra. The Prophet
said: O Zubair, irrigate (your land) and then let the water flow to
your neighbour. The Ansar said: O Allah's apostle (this is because) he
is your cousin? At that the Prophet's face became red (with anger) and
he said: O Zubair. Irrigate (your land) and then withhold the water
till it fills the land up to the walls and then let if flow to your
neighbour. So the Prophet enabled Az-Zubair to take his full right
after the Ansari provoked his anger.
The
Prophet had previously given an order that was in favour of both of
them. Az-Zubair said: 'I don't think but this verse was revealed in
this connection: But no, by your Lord, they can have no faith, until
they make you judge in all disputes between them' (4: 65).
[Bukhari, VI, No. 109.]
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There are three kinds of
'reasons' which are connected with revelation
of particular passages from the Qur'an:
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Revelation in response to
an event or a general situation.
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Revelation in response to
a particular question that has been asked by someone.
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Revelation for other
reasons, known or not known to us.
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Examples:
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Narrated Ibn 'Abbas: The Prophet went out towards Al-Batha'
and ascended the mountain and shouted: 'O Sabahah', so the Quraish
people gathered around him. He said: 'Do you see? If I tell you that an
enemy is going to attack you in the morning or in the evening, will you
believe me?' They replied: 'Yes'. He said- 'Then I am a plain Warner to
you of a coming severe punishment'. Abu Lahab said: 'Is it for this
reason that you have gathered us? May you perish!' Then Allah revealed
'Perish the hands of Abu Lahab' (Sura 111: verse 1). [Bukhari, VI, No. 496.]
The Sura
concerning Abu Lahab was revealed in response to this event, when Abu
Lahab
said: 'May you perish!'
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Sura 2:158 concerning Safa and Marwa was revealed in response
to a
particular situation in Makka during the time of the Prophet.
Narrated 'Urwa: I asked 'A'isha (regarding the Sa'i between
As-Safa and Al-Marwa). She said: 'Out of reverence to the idol Manat
which was placed in Al-Mushallal those who used to assume Ihram in its
name, used not to perform Sa'i between As-Safa and Al-Marwa (because
there were two other idols between these two hills). So Allah revealed:
Verily As.-Safa and Al-Marwa are among the symbols of Allah.' Thereupon
Allah's apostle and the Muslims used to perform Sa'i (between them).
Sufyan said: The (idol) Manat was at Al-Mushallal in Qudaid. 'A'isha
added: 'The verse was revealed in connection with the Ansar. They and
(the tribe of) Ghassan used to assume Ihram in the name of Manat before
they embraced Islam'. 'A'isha added 'There were men from the Ansar who
used to assume Ihram in the name of Manat which was an idol between
Makka and Medina. They said, O Allah's Apostle! We used not to perform
the Tawaf (sa'i) between As-Safa and Al-Marwa out of reverence to
Manat. ' [Bukhari, VI, No. 384;
also Nos. 22. 23.]
In
response to this situation 2: 158 was revealed.
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On many occasions the Muslims addressed questions to the
Prophet
concerning Islamic beliefs and the Islamic way of life. An example of
the many occasions
when a revelation was revealed in response to such a question posed to
the Prophet is
Sura 4:11
Narrated Jabir: The Prophet and Abu Bakr came on foot to pay
me a visit (during my illness) at Banu Salama's (dwellings). The
Prophet found me unconscious, so he asked for water and performed the
ablution from it and sprinkled some water over me. I came to my senses
and said O Allah's apostle! What do you order me to do as regards my
wealth?
So there was revealed 'Allah commands you as regards your
children's (inheritance)' (4: 11). [Bukhari, VI, No. 101.]
The verse in question is concerned with inheritance and
explains the
rules of inheritance for children as follows:
God (thus) directs you as regards your children's
(inheritance):
'To
the male a portion equal to that of two females: if only daughters, two
or more, their share is two-thirds of the inheritance. If only one, her
share is half ...' (4:11).
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On other occasions, the Prophet himself asked questions. Sura
19: 64
was revealed in response to such a question by the Prophet Muhammad:
Narrated
Ibn 'Abbas: The Prophet said to the Angel Gabriel, What prevents you
from visiting us more often than you visit us now? So there was
revealed: 'And we (angels) descend not but by the command of your Lord.
To Him belongs what is before us and what is behind us ...' (19: 64).' [Bukhari, VI, No. 255.]
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There are numerous occasions when revelation was sent down
providing
guidance concerning general questions that had arisen in the Muslim
community.
Thabit narrated from Anas: Among the Jews, when a woman
menstruated, they did not dine with her, nor did they live with them in
their houses; so the Companions of the apostle (may peace be upon him)
asked the apostle (may peace be upon him) and Allah the Exalted
revealed:
'And they ask you about menstruation: say it is a pollution,
so keep away from women during menstruation' to the end (Qur'an 2: 222).
The messenger of Allah (may peace be upon him) said: Do
everything except intercourse ... [Muslim,
I. No. 592.]
This
report is also a good example of how the Prophet himself explained the
meanings of
the revelation when such questions arose.
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Often a general rule which became part of the Qur'anic
revelation, was
first revealed in response to the circumstances or needs of a
particular person, e.g. Sura
2:196:
'... And if any of you is ill, or has an ailment in his scalp
(necessitating shaving) he should in compensation either fast or feed
the poor or offer sacrifice ...' Ka'b bin 'Ujra said this verse - and
if one of you is ill or has an ailment in his scalp, - was revealed
concerning me. I had lice on my head and I mentioned this to the
Prophet and he said: Shave (your head) and compensate by fasting three
days or a sacrifice or feed six poor, for each poor one Sa'. [Muslim, II, Nos. 2735, 2738, 2739; Wahidi,
op.cit., p.31. One sa' is a cubic measure of approx. 2.6 kg.]
This is again an example of the Prophet himself explaining
the
revelation in detail. At other times such revelation could not be
applied but to the
respective person. The best example of such a revelation is Sura Lahab
(111) already
referred to above. Other examples are references to the Prophet
Muhammad in the
Qur’an, such as e.g. Sura 75: 16:
Narrated Ibn 'Abbas (as regards Allah's statement) 'Move not
your tongue concerning (the Qur'an) to make haste therewith' (75:16).
When the Angel Gabriel revealed the divine inspiration to
Allah's Apostle he moved his tongue and lips, and that stage used to be
very hard for him, and that movement indicated that revelation was
taking place. So Allah revealed in Sura al-qiyama which begins: 'I do
swear by the Day of Resurrection ...'
The
Verses: 'Move not your tongue concerning (the Qur'an) to make haste
therewith. It is for us to collect it (Qur'an) in your mind and give
you the ability to recite it by heart' (75:16-17). [Bukhari. VI. No. 451.]
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From the reports of the sahaba it appears that particular
passages of
the Qur'an were revealed in response to more than one event, situation
or question, or
that the application of a particular passage of the Qur'an was for more
than one
particular occasion, as pointed out above.
Examples:
Sura al-ikhlas (112) firstly responds to the mushrikun in
Makka before
the hijra, and secondly to the ahl al-kitab encountered in Madina after
the
hijra. [Itqan, I, p.35; Wahidi,
op.cit., pp.262-3.]
Another example is Sura 9: 113:
This aya was revealed firstly in connection with the death of
the
Prophet's uncle Abu Talib, where Muhammad said 'I will keep on asking
(Allah for)
forgiveness for you unless I am forbidden to do so'. Then there was
revealed: it is not
fitting for the Prophet and those who believe that they should pray for
forgiveness for
pagans, even though they be of kin, after it has become clear to them
that they are the
companions of the Fire. [Bukhari,
VI,
No. 197.]
The
other occasion reported is when the Companions and in particular 'Umar
b.
al-Khattab found the Prophet shedding tears when he visited the
graveyard. The Prophet
explained that he had visited his mother's grave and that he had asked
his Lord's
permission to visit it which had been granted to him and that he had
also asked his Lord's
permission to pray for her forgiveness which had not been granted to
him and the above aya
had been revealed. [Wahidi, op.
cit.,
p. 152.]
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A well-known example for several revelations, which are
connected with
one particular circumstance, are three verses which according to
reliable reports, came
down in response to the question of Umm Salama, whether or why only the
men had been
referred to in the Qur'an, as being rewarded. According to Al-Hakim and
Tirmidhi the
verses 3:195, 4: 32 and 33:35 were revealed in response to this
question:
'And their Lord has accepted of them and answered them: Never
will I suffer to be lost the work of any of you be he male or female:
Ye are members, one of another: those who have left their homes, or
have been driven out therefrom, or suffered harm in My cause, or fought
or been slain - verily I will blot out from them their iniquities and
admit them into gardens with rivers flowing beneath; a reward from the
presence of God and from His presence is the best of rewards' (3: 195).
'And in no wise covet those things in which God has bestowed
His gifts more freely on some of you than on others; to men is allotted
what they earn and to women what they earn: but ask God of His bounty
for God has full knowledge of all things' (4: 32).
'For
Muslim men and women - for believing men and women - for devout men and
women, for true men and women, for men and women who are patient and
constant, for men and women who humble themselves, for men and women
who give in charity, for men and women who fast, for men and women who
guard their chastity, and for men and women who engage much in God's
praise - for them has God prepared forgiveness and great reward'
(33:35). [Salih, op cit., p. 148]
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It also occurs that the Companions of the Prophet when
mentioning a
revelation, differed in their views about its sabab al-nuzul. This is
due to the fact that
as already shown above there have been various asbab for one particular
revelation, and
each of the persons reporting the circumstances had been present only
on one of the
various occasions.
Otherwise several views about the same revelation have to be
judged on
their merits according to the rules of 'ulum al-,hadith, and one of
them will be found to
be stronger than the others.
Example:
There are two reports concerning the revelation of Sura 17:
85:
According to Ibn 'Abbas, as reported in
Tirmidhi, the Quraish asked the
Jews to give them something they could ask the Prophet about and they
were advised to ask
about the Spirit (al-ruh). Then the aya 17:85 was revealed.
From Ibn Mas'ud, as reported in Bukhari, it is related that
he said:
While I was in the company of the Prophet on a farm, and he
was reclining on a palm leaf stalk, some Jews passed by. Some of them
said to the others: Ask him about the Spirit. Some of them said: What
urges you to ask him about it. Others said: (Don't) lest he should give
you a reply which you dislike, but they said, Ask him. So they asked
him about the Spirit. The Prophet kept quiet and did not give them any
answer. I knew that he was being divinely inspired so I stayed at my
place. When the divine inspiration had been revealed, the Prophet said
'They ask you (O Muhammad) concerning the Spirit. Say: "the Spirit",
its knowledge is with my Lord and from the knowledge it is only a
little that has been given to you (mankind)' (17: 85).
The
second report, although the first one has been declared sahih by
Tirmidhi, is
considered to be stronger because it comes from Ibn Mas'ud, who says
that he was present
on the occasion of the revelation, while the report from Ibn 'Abbas in
Tirmidhi does not
contain this information. [See
Salih,
op.cit., pp. 145-6; Bukhari, VI, No. 245.]
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Another question leads directly to the field of
tafsir, but is still
connected with asbab al-nuzul. When one knows about the sabab al-nuzul,
it is still to be
decided whether the revelation has a specific implication for the
particular occasion it
was connected with, or whether it is of general implication and needs
to be applied by all
Muslims at all times.
Example:
'As to the thief, male or female, cut off his or her hands: a
punishment by way of example, from God, for their crime: and God is
exalted in power' (5: 41).
This
verse although it was revealed concerning a specific person who had
stolen a piece
of armour and had been punished accordingly, is of general application.
[See
Wahidi, op.cit., p.111; also Tafsir Ibn al-Jauzi, Beirut, 1964, Vol.II,
p.348.]
|
|
In some cases scholars have provided us with the background
of certain
events that have been narrated in the Qur'an. Obviously, however, such
information does
not belong to the field of asbab al-nuzul. Although it may help to
understand the message
of the revelation, it is not related in a direct and reliable way,
showing immediate
reason for or the occasion of the revelation.
Example:
'Seest thou not how thy Lord dealt with the companions of the
elephant?' (105:1).
The following passage from a book of tafsir, although it
contains
information about the background of the event narrated in the sura,
does not belong to the
field of asbab al-nuzul:
(The
companions of the elephant) had come from the Yemen and wanted to
destroy the Ka'ba (they were) from Abyssinia and their leader was
Abraha al-Ashram, the Abyssinian. [Tujibi,
mukhtasar min tafsir al-Tabari, Cairo, 1970, II, p.529.]
|
|
The branch of 'ulum al-Qur’an concerned with the asbab
al-nuzul is
one of the most important areas of knowledge for the proper
understanding and explanation
of the Qur'anic revelation. The message of the Qur'an is guidance for
all times. However
its ayat were revealed at particular points of time in history and in
particular
circumstances.
One of the most crucial steps in meaningful interpretation is
to
distinguish between that part which is attached solely to the
historical event and that
part, which, although attached to the historical event, also has wider
implications. The
knowledge of asbab al-nuzul helps to distinguish between these two by:
|
Clarifying the events and
circumstances, which are connected with the revelation of certain ayat.
|
|
Illustrating the
application of such ayat by referring to situations, when the
Companions of the Prophet found them proper and applicable. |
|
|
The revelations from Allah as found in the Qur'an touch on a
variety of
subjects, among them beliefs, history, tales of the prophets, day of
judgement, Paradise
and Hell, and many others. Particularly important are the ahkam (legal
rulings), because
they prescribe the manner of legal relationships between people, as
Allah wishes them to
be observed.
While the basic message of Islam remains always the same, the
legal
rulings have varied throughout the ages, and many prophets before
Muhammad brought
particular codes of law (shari'a) for their respective communities.
The Arabic words 'nasikh' and 'mansukh' are both derived from
the same
root word 'nasakha' which carries meanings such as 'to abolish, to
replace, to withdraw,
to abrogate'.
The word
nasikh (an active participle) means 'the abrogating', while mansukh
(passive)
means 'the abrogated'. In technical language these terms refer to
certain parts of the
Qur'anic revelation, which have been 'abrogated' by others. Naturally
the abrogated
passage is the one called 'mansukh' while the abrogating one is called
'nasikh'.
|
|
The principle of naskh (abrogation) is referred to in the
Qur'an itself
and is not a later historical development:
'None of
Our revelations do We abrogate or cause it to be forgotten, but We
substitute
something better or similar: knowest thou that God has power over all
things?' (2: 106).
[Some however say that this
refers to the
revelations before the Qur’an, which have now been substituted by the
Qur’an
itself. See Mawdudi. The Meaning of the Qur’an, Lahore, 1967, Vol. I,
p.102. note
109.]
|
|
When the message of Islam was presented to the Arabs as
something new,
and different from their way of life, it was introduced in stages. The
Qur'an brought
important changes gradually, to allow the people to adjust to the new
prescriptions.
Example:
There
are three verses in the Qur'an concerning the drinking of wine. Wine
drinking was
very widespread in pre-Islamic times and, although a social evil,
highly esteemed. The
three verses which finally led to the prohibition of intoxicating
substances were revealed
in stages (4: 43, 2: 219; 5: 93-4).
|
|
Knowledge of al-nasikh wa
al-mansukh is important because it concerns
the correct and exact application of the laws of Allah. It is
specifically concerned with
legal revelations:
|
It is one of the
important pre-conditions for explanation (tafsir) of the Qur'an.
|
|
It is one of the
important pre-conditions for understanding and application of the
Islamic law (hukm, shari'a).
|
|
It sheds light on the
historical development of the Islamic legal code.
|
|
It helps to understand
the immediate meaning of the ayat concerned.
|
Tafsir
(explanation of the Qur'an) or legal ruling is not acceptable from a
person who
does not have such knowledge.
|
|
As in the field of asbab
al-nuzul, the information about
al-nasikh wa al-mansukh cannot be accepted upon mere personal opinion,
guesswork or hearsay, but must
be based on reliable reports, according to the ulum al-hadith, and
should go back to the
Prophet and his Companions.
The report must also clearly
state which part of the revelation is
nasikh and which is mansukh.
Some scholars say that there
are three ways of knowing about
al-nasikh
wa al-mansukh:
|
Report from the Prophet or Companions.
|
|
Ijma' (consensus of the
umma upon what is nasikh and what mansukh).
|
|
Knowledge about which
part of the Qur'an preceded another part in the history of revelation. [Qattan, op.cit., p. 199]
|
Example:
Narrated Mujahid (regarding the verse):
Those of you who die and leave wives behind, they (their
wives) shall await (as regards their marriage) for four months and ten
days (2: 234).
The widow, according to this verse, was to spend this period
of waiting with her husband's family, so Allah revealed: Those of you
who die and leave wives (i.e. widows) should bequeath for their wives,
a year's maintenance and residence without turning them out, but if
they leave (their residence) there is no blame on you for what they do
with themselves, provided it is honourable (i.e. Lawful marriage) (2:
240).
So Allah entitled the widow to be bequeathed extra
maintenance for seven months and 20 nights and that is the completion
of one year. If she wished, she could stay (in her husband's home)
according to the will, and she could leave it if she wished, as Allah
says: Without turning them out, but if they leave (the residence) there
is no blame on you.
So the idea (i.e. four months and ten days) is obligatory for
her.
'Ata' said: Ibn 'Abbas said: This verse i.e. the statement of
Allah ... without turning one out ... cancelled the obligation of
staying for the waiting period in her late husband's house, and she can
complete this period wherever she likes.
'Ata' said: If she wished, she could complete her 'idda by
staying in her late husband's residence according to the will or leave
it according to Allah's statement:
'There is no blame on you for what they do with themselves.'
'Ata' added: Later the regulations of inheritance came and
abrogated the order of the dwelling of the widow (in her dead husband's
house) so she could complete the 'idda wherever she likes. And it was
no longer necessary to provide her with a residence.
Ibn Abbas said: This verse abrogated her (i.e. the widow's)
dwelling in her dead husband's house and she could complete the 'idda
(i.e. four months and ten days) (wherever she liked, as Allah's
statement says: ...'without turning them out ...' [Bukhari, VI, No. 54.]
This
report explains clearly which part of the revelation is nasikh and
which is
mansukh. Mujahid was one of the well-known tab'iun and Ibn 'Abbas was a
Companion of the
Prophet.
|
|
According to some scholars the
Qur'an abrogates only the Qur'an. They
base their view on suras 2: 106 and 16: 101. According to them the
Qur'an does not
abrogate the sunna nor does the sunna abrogate the Qur'an. This is, in
particular, the
view held by Shafi'i. [For
details see
Kitab al-risala, Cairo, n.d., pp.30-73; English translation by M.
Khadduri,
op.cit., pp.
12345; for a brief summary of Ash-Shafi'i's views see also Seeman, K.,
Ash-Shafi'is
Risala, Lahore, 1961, pp.53-85.]
Others are of the opinion that
the Qur'an may abrogate the Qur'an as
well as the sunna. They base their view on Sura 53: 34.
There is also the view that
there are four classes of
naskh:
|
Qur'an abrogates Qur'an.
|
|
Qur'an abrogates sunna.
|
|
Sunna abrogates
Qur'an.
|
|
Sunna abrogates sunna.
[Qattan, op.cit, pp.
201-2.]
|
In this
discussion, we shall only consider the abrogation in the Qur'an, and
leave
aside the abrogation in the sunna.
|
|
The scholars have divided
abrogation into three kinds:
|
Abrogation of the recited
(verse) together with the legal ruling.
|
|
Abrogation of the legal
ruling without the recited (verse).
|
|
Abrogation of the recited
(verse) without the legal ruling.
|
Examples:
For abrogation of the recited (verse) together with its legal
ruling:
'A'isha (Allah be pleased with her) reported that it had been
revealed in the Holy Qur'an that ten clear sucklings make the marriage
unlawful, then it was abrogated (and substituted) by five sucklings and
Allah's apostle (may peace be upon him) died and it was before that
time (found) in the Holy Qur'an (and recited by the Muslims). [34 Muslim, II, No. 3421.]
For abrogation of a legal ruling without the recited (verse):
'O Prophet! We have made lawful to thee thy wives to whom
thou has paid their dowers; and those whom thy right hand possesses out
of the prisoners of war whom God has assigned to thee; and daughters of
thy paternal uncles and aunts and daughters of thy maternal uncles and
aunts, who migrated (from Makka) with thee; and any believing woman who
dedicates her soul to the Prophet if the Prophet wishes to wed her; -
this only for thee and not for the believers (at large);We know what we
have appointed for them as to their wives and the captives whom their
right hands possess; - in order that there should be no difficulty for
thee and God is oft-forgiving, most merciful' (33: 50).
'It is not lawful for thee (to marry more) women after this,
nor to change them for (other) wives, even though their beauty attract
thee, except any thy right hand should possess (as handmaidens); and
God doth watch over all things' (33: 52).
This is one of the few very clear examples of
naskh, though only
concerning the Prophet specifically, since for Muslims in general the
number of wives has
been restricted to four. (Sura 4:3).
For abrogation of the recited (verse) without the legal
ruling:
'Abdullah bin 'Abbas reported that 'Umar bin Khattab sat on
the pulpit of Allah's messenger (may peace be upon him) and said:
Verily Allah sent Muhammad (may peace be upon him) with truth and he
sent down the book upon him, and the verse of stoning was included in
what was sent down to him. We recited it, retained it in our memory and
understood it. Allah's messenger (may peace be upon him) awarded the
punishment of stoning to death (to the married adulterer and
adulteress) and after him, we also awarded the punishment of stoning. I
am afraid that with the lapse of time, the people (may forget it) and
may say: We do not find the punishment of stoning in the book of Allah,
and thus go astray by abandoning this duty prescribed by Allah. Stoning
is a duty laid down in Allah's book for married men and women who
commit adultery when proof is established, or if there is pregnancy or
a confession. [Muslim, III, No.
4194; Bukhari, VIII, No. 816.]
The
punishment of stoning for adultery by married people has been retained
in the
sunna, while it is not included in the Qur'an .
|
|
There are,
according to Ibn
Salama, [Op cit., see pp.6-8 for
the names of these
suras.] a well-known author on the subject:
|
43 suras with
neither nasikh or mansukh.
|
|
6 suras with nasikh
but no mansukh.
|
|
40 suras with mansukh
but no nasikh.
|
|
25 suras with
both nasikh and mansukh.
|
According to Suyuti's Itqan there are 21 instances in the
Qur'an, where
a revelation has been abrogated by another.
He also indicates that there is a difference
of opinion about some of
these: e.g. 4: 8, 24: 58, etc. [Itqan,
II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti's complete
list.]
Some scholars have attempted to reduce the number of
abrogations in the
Qur'an even further, by explaining the relationships between the verses
in some special
ways, e.g. by pointing out that no legal abrogation is involved, or
that for certain
reasons the naskh is not genuine
Shah Waliullah (d. 1759) the great Muslim scholar from India
only
retained the following 5 out of Suyuti's 21 cases as genuine:
| Mansukh
2: 180 |
nasikh
4: 11, 12 |
| Mansukh
2:240 |
nasikh
2: 234. |
| Mansukh
8:65 |
nasikh
8: 62. |
| Mansukh
30:50 |
nasikh
33: 52. |
| Mansukh
58: 12 |
nasikh
58: 13. |
Example:
A case listed by
Suyuti, which has no direct legal implication is the
following:
Narrated Ibn 'Abbas:
When the verse: 'If there are 20 amongst you, patient and persevering,
they will overcome two hundred', was revealed, it became hard on the
Muslims, when it became compulsory that one Muslim ought not to flee
before 10 (non-Muslims) so Allah lightened the order by revealing: 'but
now Allah has lightened your (task) for He knows that there is weakness
in you. But (even so) if there are 100 amongst you who are patient and
persevering, they will overcome 200 (non-Muslims)' (8: 66).
So when
Allah reduced the number of enemies that Muslims should withstand,
their patience and perseverence against the enemy decreased as much as
their task was lightened for them. [Bukhari, VI, No.176.]
Still
others hold that there are no genuine
(sahih) reports available
on this issue, going back to the Prophet, while those going back to the
Companions
contradict each other. [Ali,
M.M.: The
Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali's
treatment of the
subject is not very thorough. Of the three examp1es he cites in support
of his opinion
('in most cases, where a report is traceable to one Companion who held
a certain verse to
have been abrogated, there is another report traceable to another
Companion, through the
fact that the verse was not abrogated' - p. 33) two are definitely not
in his
favour,
while the third can be easily explained. His first case concerns Sura
2:180 (inheritance).
It has certainly been superseded by other verses, e.g. 4:7-9 and that
is probably all that
is meant, when saying it is mansukh Ali's second case, '2:184, is
considered by Ibn 'Umar
as having been abrogated while Ibn 'Abbas says it was not' . See below,
where I have
quoted this very hadith from Ibn 'Abbas (Bukhari, VI, No.32) where Ibn
'Abbas himself
explains why he does not hold it as abrogated. The third case is, like
the first one,
definitely not in support of Ali: '2: 240 was abrogated according to
Ibn Zubair, while
Mujahid says it was not'. This is wrong, see Sahih Bukhari, VI, Nos. 53
and 54, where both
Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both
Ibn Zubair and
Mujahid are tabi'un, and not Companions (sahaba).]
Therefore to them the
issue of nasikh wa al mansukh is perhaps not of great importance.
However, it is clear from the Qur'an itself, (e.g. in the case of
inheritance, 2: 180; 4:
7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to
completely ignore
the subject.
|
|
There is of course a difference between abrogation and
specification.
By the latter is meant that one revelation explains in more detail or
according to
specific circumstances how another revelation should be understood.
Example:
Sura 2:183 says 'O you who believe, fasting is prescribed to
you ...'
Narrated 'Ata' that he heard Ibn 'Abbas reciting the Divine
verse 'for those who can do it is a ransom, the feeding of one that is
indigent' (2:184).
Ibn 'Abbas said 'This verse is not abrogated but it is meant
for old men and old women who have no strength to fast, so they should
feed one poor person for each day of fasting (instead of fasting). [Bukhari, VI, No. 32.]
It is quite clear that the second verse (2:184) does not
abrogate the
rule of fasting from the first verse (2:183) but explains that in a
specific case, that of
feeble old people, there is a way of making up for the loss of fast.
In the
same way the verses concerning intoxicating drinks can be understood as
specifications rather than abrogations (see 4:43;2:219;5:93-4).
|
|
The Qur'an, in 2:106, refers to the concept of
naskh. However, there is
a difference of opinion about the extent to which al-nasikh wa-al
mansukh does in fact
occur in the text of the Qur'an. The information concerning al-nasikh
wa-al mansukh must
be treated with great caution as, for all reports concerning the text
of the Qur'an, two
independent witnesses are required. Many of the examples which the
scholars have drawn
upon to illustrate this question (and I have quoted them for the same
purpose) are based
on one witness only. 'A'isha alone reported that 10 or 5 sucklings had
been part of the
Qur'anic recitation, and only 'Umar reported that the 'verse of
stoning' had been included
in the Qur'anic text. These legal rulings are not included in the
Qur'an precisely because
they were not considered reliable, being based on one witness only.
Similarly, other
examples about naskh, based on the words of Ibn 'Abbas or Mujahid
alone, are to be judged
by the same measure.
However,
as mentioned there remain a small number of verses which, as far as can
be
ascertained from the internal evidence of the Qur'an, have been
superseded by other verses
in the Qur'an.
|
|
What is the meaning of al-ahruf al-sab'a?
The word sab'a means seven, and ahruf is the plural form of
harf, which
has many meanings, among them 'edge' border, letter, word', etc. In
technical language it
describes the variety of modes of the Qur'an transmitted to us, also
expressed in various
forms of writing the text.
Example:
Read the
two versions of Sura 2:9 given on plates 7 and 8. Disregard the
difference in
style of writing. The first example is from a Qur'an from North Africa,
the second from a
Qur'an from Jordan. In the North African version, the word
'yukhadi'una' (they deceive) is
used twice, while in the Jordan version, the word occurs as
'yakhda'una' in the second
instant. Both are correct and accepted readings, since they have been
transmitted to us.
Also there is no objection from the viewpoint of grammar or correct
language and the
writing without vowel signs can carry both readings.
|
|
In the time of the Prophet Muhammad when the Qur'an was
revealed, the
Arab tribes scattered all over the peninsula, spoke a number of
dialects, each containing
peculiar words and idioms.
The
language of the Quraish had developed into a form of 'high Arabic' due
to the many
influences it absorbed, being spoken at the main centre of trade and
pilgrimage in Arabia.
Hence this language was obviously the most suitable to carry the
messages of revelation
which were to reach all peoples and not be restricted to a particular
tribe.
|
|
The hadith reports tell us that the Qur'an was actually
revealed in
seven modes (al-ahruf al-sab'a). This has been narrated by more than
ten of the Prophet's
Companions, among them Abu Bakr, 'Umar, 'Uthman, Ibn Mas'ud, Ibn 'Abbas
and others.
[Itqan, I, p. 41.]
The following is the hadith in Bukhari:
'Narrated 'Abdullah bin 'Abbas: Allah's apostle said: Gabriel
recited the Qur'an to me in one way. Then I requested him (to read it
in another way), and continued asking him to recite it in other ways,
and he recited it in several ways till he ultimately recited it in
seven different ways'. [Bukhari,
VI No. 513.]
On another occasion, 'Umar complained to the Prophet that
Hisham had
recited Sura al-furqan in a way different from what 'Umar had heard
from the Prophet, but
the Prophet said: '... this Qur'an has been revealed to be recited in
seven different
ways, so recite of it whichever is easier for you'. [Bukhari, VI No. 514.]
Salman is reported to have said that he read a passage from
5:82 in the
presence of the Prophet in the following two versions, the first of
which is now in the
Qur'anic text, while the second constitutes a variant reading according
to 'Ubay b.
Ka'b: [Ibn Abi Dawud.,
p. 129.]
-
dhalika bi-anna minhum
qissisina wa ruhbana.
-
dhalika bi-anna minhum
siddiqina wa ruhbana. [Ibn
Abi Dawud., p. 103.]
Muslim scholars have put forward a number of explanations and
benefits
for the Muslim umma deriving from the revelation of the Qur'anic
message in several modes.
Among these the following are most important:
|
To make the reading,
pronunciation and memorisation more easy, as many people were
illiterate in the Prophet's time.
|
|
To unite the new Muslim
community on the basis of one common language, the Arabic of the
Quraish, with minor variations accepted, according to spoken language.
|
|
To show something of the
unique nature of the Qur'an, in the realm of language.
|
|
To show something of the
unique nature of the Qur'an, in the realm of meaning and legal rulings.
|
|
To explain a legal
ruling in more detail. |
|
|
There is a difference of opinion among classical Muslim
scholars on the
subject of the 'seven modes', to the extent that one of them was able
to say: 'the degree
of difference of opinion (ikhtilaf) among the scholars is to the extent
of 35 sayings'.
[Itqan, I, p.45.]
Some of these different opinions are that the 'seven modes'
are:
|
Different languages
(dialects) current among the Arabs at the time of revelation, such as
e.g. Quraish, Hudhail, Tamim, etc., who had different ways of
pronunciations which could even affect the spelling, e.g.
al-tabuh and al-tabut. (2: 248) [See Kamal, op. cit., p.46.]
or: hiyaka for iyaka (1:5).
or: atta for hatta (12: 35).
|
|
It may also be the usage
of words from the different languages in the Qur'an (this is considered
one of the most sound views).
|
|
Usage of synonyms in the
Qur'an, i.e. that a variety of expressions describe one and the same
concept. A well-known example is Sura 101: 5, which reads as 'Ka-l-'ihni-l-manfush',
but in another version 'Ka-s-sufi-l-manfush' both meaning
'like carded wool'. The word arshidna was read in place of ihdina
(Sura 1: 6), etc. [Both
examples from Ibn Mas'ud. This view is also very close to the Idea of
various dialects. and many scholars tend to accept such usage of
synonyms, as meaning the seven modes'.]
|
|
Different aspects of the
revelation, such as e.g. order, prohibitions, promise, narrations, etc.
|
|
Seven differences, such
as possible ways of reading words and structures in the Qur'an, e.g.
the word 'trusts' in 23: 8 which can be read both 'trust' (sg.) or
'trusts' (pl.) according to the plain text without vowels: li-amanatihim
or li-amanatihim .
|
|
Slightly different
wordings of a particular passage, such as e.g. in 9: 100: 'Gardens
under which rivers flow' which some read as 'Gardens from under which
rivers flow', adding the word 'from' (min) to the text.
|
|
Different ways of
pronunciation as they have been explained in great detail by the
scholars of qira'a (recitation) such as e.g. imala,
idgham, etc. [This view has
also been favoured by many, because it does not cause much controversy.]
|
However,
even non-Muslim orientalists concede that 'no major differences of
doctrines
can be constructed on the basis of the parallel readings based on the
'Uthmanic
consonantal outline, yet ascribed to mushafs other than his. All the
rival readings
unquestionably represent one and the same text. They are substantially
agreed in what they
transmit ... [Burton, J,: The
Collection of the Qur’an, Cambridge. 1977, p. 171.]
|
|
From these different opinions, of which only some have been
listed
above, by way of illustration, a generally-accepted conclusion is that
the 'seven modes'
are at the basis of several distinct ways of reciting the Qur’an,
reflecting the
different usage at the time of revelation, comprising variations in
pronunciation and even
minor differences in wording. The 'seven 'ahruf are however, not
identical with the
well-known 'seven readings'. These came about in a later age. Although
much of what the
'seven readings' contain is also found in the seven ahruf, there are
some differences,
which will be explained when discussing the seven readings.
Only a
few examples for 'ahruf have been transmitted to us. They are of
importance for
Tafsir, rather than qira'a.
|
|
While some scholars [e.g.
Tabari, Jami' al-bayan 'an ta'wil ayat al-Qur’an, Cairo, 1968. See
introduction to
this tafsir. Zarkashi, Vol. 1, p.213 says most scholars are of the
first view, and that
the last double-reading of the Qur'an by Muhammad in the presence of
the Angel Gabriel
served, among others, the purpose of eliminating the other six modes.]
hold that the written Qur'an now includes
only one of the 'seven
modes', and the others are transmitted orally to us, there is some
evidence also for the
view that the text of the Qur'an, as we have it in front of us, may
include all these
'seven modes' because:
|
No one would change the
Qur'an.
|
|
The present text was
written upon the basis of the sahaba testimonies, both orally and
written, going back directly to the Prophet.
|
|
The Qur'an is
protected by Allah. |
|
|
Al-qira'a (pl. qiraa'at) is derived from the word
qara'a, 'reading,
reciting'; from which also the word Qur'an is derived. It is a verbal
noun, meaning
recitation. In technical language it describes the oral recitation of
the Qur'an as well
as the punctuation of the written text, which corresponds to the oral
recitation.
Examples:
Mawdudi [Introduction
to the Study of the Qur’an, Delhi, 1971, p.21.]
has very convincingly explained the proper understanding of some
accepted difference in
reading. He wrote that in al-fatiha (1: 3):
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maliki |
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mâliki |
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both describe one of
the attributes of Allah, and there is absolutely no contradiction
between 'sovereign' and 'master' of the day of judgement, but 'these
two readings make the meaning of the verse all the more clear'. |
Similarly 5:8
arjulakum [Reading of
Nafi, Hafs 'an Asim, Kisa'i.] and
arjulikum [Reading of Ibn
Kathir, Abu Amr, Abu Bakra 'an
'Asim, Hamza.] carry two meanings:
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Wash |
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Wipe |
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your feet |
Both are indeed correct, for under normal circumstances a man
will wash his feet, while
some other person e.g. a traveller may wipe them. Here the text of the
Qur'an carries both
meanings at the same time. This is indeed a unique feature of the
revelation from Allah.
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Reading and reciting of the Qur'an has been done since
revelation
began, and the Prophet was the first to recite. This has already been
discussed in the
section on transmission of the text. After his death, the recitation
continued through his
Companions. Among the famous readers from whom many of the tabi'un
learned, were Ubay bin
Ka'b, 'Ali, Zaid bin Tbabit, Ibn Mas'ud, Abu Musa al-Ash'ari and many
others.
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Later
on, with Muslims settling in many parts of the world, the Qur'an 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 and the Companions. This
necessitated a thorough
screening and distinction between what is sahih (sound) and what is
shadh (exceptional).
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The 'seven readings' were standardised in the second/eighth
century.
Ibn Mujahid, a ninth-century Muslim scholar, wrote a book entitled The
Seven Readings, in
which he selected seven of the prevailing modes of recitation as the
best transmitted and
most reliable. Others were subsequently disfavoured and even opposed,
among them the
readings of Ibn Mas'ud and 'Ubay bin Ka'b. However, this is not to say
that one must
restrict oneself to one of these seven readings, or to all of them.
Below are listed the
local origin of the seven readings and the names of readers [For their short biographies see Fihrist ,I,
p. 63ff.] and some transmitters
(rawis) connected with them:
| Place |
Reader |
Transmitter |
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- Madina
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Nafi' (169/785) |
Warsh (197/812) |
- Makka
|
Ibn Kathir (120/737) |
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- Damascus
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Ibn 'Amir (118/736) |
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- Basra
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Abu 'Amr (148/770) |
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- Kufa
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'Asim (127/744) |
Hafs (180/796) |
- Kufa
|
Hamza (156/772) |
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- Kufa
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Al-Kisa'i (189/804) |
Duri (246/860) |
Readings No. 1 and 5
are of particular importance: the reading transmitted by Warsh is
widespread in Africa, except Egypt, where, as now in almost all other
parts of the Muslim
world, the reading transmitted by Hafs is observed.
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Later on other views emerged, making ten or fourteen
well-known
readings. In addition to the seven above, the following make up the ten
and the fourteen
readers:
| Place |
Reader |
Transmitter |
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- Madina
|
Abu Ja'far (130/747) |
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- Basra
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Ya'qub (205/820) |
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- Kufa
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Khalaf (229/843) |
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- Basra
|
Hasan al Basri
(110/728) |
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- Makka
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Ibn Muhaisin (123/740) |
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- Basra
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Yahya al-Yazidi
(202/817) |
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- Kufa
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al-A'mash (148/765) |
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The readings are also divided as follows: [Suyuti,
Itqan, I, p 77]
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The mutawatir
(transmitted by many; they include the seven well-known readings).
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The ahad (transmitted by
one; they number three, going back to the sahaba and together with the
seven make up the ten).
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The shadh (exceptional;
they go back to the tabi'un only).
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Muslim scholars have laid down
three criteria for the acceptance of any
qira'a and three criteria for preferring some over others. The best
transmission was of
course mutawatir. The three criteria for acceptance of other readings
are:
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Correctness according to
Arabic grammar.
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Agreement with the
written text of 'Uthman.
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Traced back reliably to
the Prophet.
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The three criteria for
preference are:
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Correctness according to
Arabic grammar.
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Agreement with the
written text of 'Uthman.
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Reported/preferred by
many (majority).
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The best summary on this topic is perhaps contained in the
words of the
scholar Abu-l-Khair bin al-Jazari (d.833/1429), who wrote:
'Every reading in accordance with Arabic (grammar) even
if (only) in some way, and in accordance with one of the masahif of
'Uthman, even if (only) probable, and with sound chain of transmission,
is a correct (sahih) reading, which must not be rejected, and may not
be denied, but it belongs to the seven modes (ahruf) according to which
the Qur'an was revealed, and the people are obliged to accept it, no
matter whether it is from the seven Imams, or the ten or from other
accepted Imams, but when one of these three conditions is not
fulfilled, it must be rejected as weak (daif) or exceptional (shadh) or
void (batil), no matter whether it is from the seven or from one who is
older than them.' [Suyuti,
Itqan, I, p.75 ]
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