Divine Revelation: A study of the qur’anic sciences

1. Divine Revelation: A study of the qur’anic sciences Lecture 5 February 17 2013 Qur'anic Sciences - DKI

2. Chronological vs. compiled order • The Qur’an is not compiled in order of when the Surahs/Ayahs were revealed • The Prophet ﷺinstructed the Sahabah where to put the Ayahs in the Surahs when they were revealed to him • There is a difference of opinion regarding the order of the Surahs • The order of Surahs was also dictated by Wahy • The order of Surahs was determined by the Sahabah • The stronger opinion is the order of Surahs is from Wahy • The chronological order of the entire Qur’an cannot be mapped with certainty • The Sahabah did not put much importance in this, other than for understanding the Asbab al-Nuzul • Many non-Muslim scholars have attempted to put the Qur’an in chronological order, because they feel it is currently “out of order” • The Qur’an is exactly in the order in which Allah SWT has willed Qur'anic Sciences - DKI

3. Seven ahrufseven qira’ahnaskh Chapters 5.3-5.5 Qur'anic Sciences - DKI

4. HARF • In the Hadith, the Prophet (S) uses the word “Ḥarf” to describe some particular variation in reading the Quran. The exact nature of that variation has much difference of opinion. • Abundant evidence exists in the Hadith • Imam Suyūṭī narrates 21 Companions narrate a hadith regarding the Aḥruf • Its existence is Mutawātir Qur'anic Sciences - DKI

5. Evidence in hadith • “Jibrīltaught me the Quran in one Ḥarf, but I turned to him and did not cease asking him to allow more until he ended up at seven readings.” [Bukhari and Muslim] • Narrated by Abdullah ibn Abbas (R) • Incident between Umar ibnKhattab (R) and Hisham bin Hakim (R) • The Prophet (S) once told Jibril (A): “O Jibrīl! I have been sent to an illiterate nation. Among them are old and young men and women, and those who have never read writing.” • Jibrīlresponded: “O Muḥammad! The Quran has been revealed in seven Aḥruf.” [Tirmidhi – Ubay bin Ka’b] Qur'anic Sciences - DKI

6. Lessons from hadith • The Aḥruf came directly from Allah. They were not manufactured by the Prophet (S) or the Companions. • The purpose of the varying Aḥruf was that the Prophet (S) wanted recitation and memorization to be easier for the Ummah • Allah revealed the Aḥruf upon the Prophet’s request. • The Prophet (S) used to teach different Aḥruf to different companions based on their particular situation. It does not seem like any Companion was taught more than one Ḥarf, but they clearly knew that more than one Ḥarf existed due to the presence of so many ahadith about it Qur'anic Sciences - DKI

7. Lessons from hadith • Each Ḥarf is legally and spiritually complete and independent in itself • Companions were only taught one each • Differences between Aḥruf were not so great that they prevented the recitation from being recognized • Umar (R) still recognized what surah Hisham (R) was reciting • The number of the Aḥruf is seven exactly, not more and not less Qur'anic Sciences - DKI

8. What are the seven ahruf? • Tremendous difference of opinion exists. IbnQutaybah narrates 35 opinions. As-Ṣuyūṭī narrates 40. • Reason for the Ikhtilāf: We cannot find clear narrations from the Prophet (S) or the Salaf that explain their exact nature. Therefore, all possible definitions are ijtihādī. • We will examine a few of the various opinions Qur'anic Sciences - DKI

9. Qira’at (MODES OF RECITATION) • Some scholars hold that the Seven Ahruf are the same as the Seven Qira’at (modes of recitation) • This opinion is weak – there are 10 mutawatirQira’at, not 7. • We will cover this in detail later • Advocates of this opinion resolve this problem by interpreting “seven” as kathrah(many) • The Hadiths were very specific about the number of Ahruf (“He stopped at seven...”), so kathrah would not seem to apply here • Aḥruf and Qira’atare related. Aḥrufaccommodate Qira’at, but they are not the same. Qur'anic Sciences - DKI

10. Lughat (DIALECTS) • Seven Ahruf refer to the seven dialects prevalent among the tribes during the Prophet’s time • This is one of the stronger opinions • The tribes included Quraysh, Hudhail, Tamim, Kananah, etc. • Various verses were pronounced according to the pronunciation of each tribe. They would not change the word, they would change the pronunciation. • The entire Qur’an was revealed in dialect of Quraysh, but Jibril informed the Prophet (S) where it was permissible to change the dialect • Possible objection: Umar and Hisham were both from Quraysh – would have recited in the same dialect • There were more than 7 Arabian tribes Qur'anic Sciences - DKI

11. lahjāt • Seven Aḥruf refer to seven Lahjāt – similar words are replaced by their synonyms • This is another stronger opinion • The Qur’an was only revealed in one dialect (Quraysh), but the Prophet (S) allowed the use of certain synonymous words to allow recitation for some other tribes to become easier • This was only allowed during time of the Prophet (S), and the words were chosen by the Prophet (S) himself • Up to seven different synonyms for certain words in the Qur’an • As the Arabs become more acquainted with the original dialect, the use of synonyms decreased, until they became completely disallowed before the Prophet (S) passed and the original dialect remained in entirety • This is a strong opinion, but not the preferred Qur'anic Sciences - DKI

12. seven categories of variance • Seven Aḥruf are the seven categories of ways in which the verses can differ • Strong and inclusive opinion • Most accepted explanation According to Imam Abdul FadlRazi: Seven Variations are in: • Nouns (Number/Gender) • Verb Forms • Voweling • Omission/Addition • Word Order • Synonyms • Accent and Pronunciation Qur'anic Sciences - DKI

13. Seven categories of variance 1. Nouns (Number/Gender) • Number: One word is read singular in one recital and plural in another recital • A masculine word in one recital becomes feminine in another 2. Verb Forms 3. Voweling Qur'anic Sciences - DKI

14. Seven categories of variance 4. Omission/Addition 5. Word Order 6. Synonyms 7. Accent and Pronunciation • Variations in tafkhim, tarqiq, imalah, madd, qasr, izhar, idghamalter the pronunciation of certain words Qur'anic Sciences - DKI

15. Seven ahruf • Regardless of the explanation, the differences do not constitute a separate text • All the variant readings unquestionably represent one and the same text • All were maintained in the Uthmanimushaf • Some hold that the current Mushafcontains one of the Seven variants, with the others being transmitted orally • Wisdom of Multiple Ahruf • To prove miraculous nature of Qur’an – since variations did not alter or allow contradictions in the meaning • To prove truthfulness of Prophet (S), since the Qur’an appeared in the highest literary style in various forms, despite the Prophet (S) being unlettered • Allah knows best Qur'anic Sciences - DKI

16. Seven qira’ah • Uthman sent the copies of the mushaf to various localities in the Muslim ummah, and sent each copy with a qari who would read and teach in that particular recitation • A “recital” will only be accepted as valid and Qur’anic if: • Agrees with the Uthmani transcript • Conform with rules of Arabic grammar • Should be authentically proven to trace back to the Prophet (S) • Recitations were standardized in 3rdCentury AH • IbnMujahid compiled 7 recitations into a book • Chose the 7 best transmitted recitations, and these 7 gained popularity • However there are more than 7 acceptable recitations • 10 recognized Qur'anic Sciences - DKI

17. seven qira’ah • Abdullah bin Kathir al-Dari (d. 120 AH) • Saw Anas bin Malik, Abdullah bin Zubayr, Abu Ayyub Ansari • Makkah • Transmitted by: Bazzi and Qunbul • Nafi’ bin Abdur-Rahman (d. 169 AH) • Madinah • Transmitted by: Abu Musa Qalun and Abu Sa’idWarsh • Currently popular in Africa • Abdullah Yahsubi (Ibn Amir) (d. 118 AH) • Damascus • Transmitted by: Hisham and Dhakwan • Abu AmrZabban (d. 154 AH) • Basrah • Transmitted by: Abu Umar al-Dawri and Abu Shu’ayb Susi Qur'anic Sciences - DKI

18. Recognized qira’ah • Hamzah bin Habib (d. 188 AH) • Kufah • Transmitted by: Khalaf bin Hisham and Khallad bin Khalid • Asim (d. 127 AH) • Kufah • Transmitted by: Shu’bah bin Ayyash and Hafs bin Sulayman • Hafs is most common today worldwide • Abul Hassan al-Kisa’i (d. 189) • Kufah • Transmitted by: AbulHarithMaruzi and Umar al-Dadri Qur'anic Sciences - DKI

19. NASKH مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ [Al-Baqarah, ayah 106] • Literal Definition • To remove/abolish • Technical Definition • To abrogate a ruling by a ruling that was revealed after it • The ruling must be in fiqhī matters only, not in aqīdah • Nāsikh= abrogator (most recent verse) • Mansūkh= that which was abrogated (original verse) Qur'anic Sciences - DKI

20. The logical possibility of naskh Q: If we accept the concept of Naskh, are we implying that Allah is imperfect? If Allah switches the first ruling to another ruling, does that mean that Allah was deficient in his commanding the first ruling? A: Naskh does not imply a change in view. Naskh is the issuance of orders according to the needs of a particular time. At each time, the order was the best. Qur'anic Sciences - DKI

21. Two historical understandings Mutaqaddimūn (Early Scholars) • Approx. Pre-Imam Shāfi’ī • Broad understanding of Naskh • If a verse was general, and a specifying verse came later, the early scholars would say that the specifying verse was doing naskh of the first verse. • Many examples of naskh Muta’akhkhirūn (Later Scholars) • Approx. Post-Imam Shāfiī • Narrower understanding of Naskh • The second verse was not a nasikh. It was just an explanation of the first verse. • Naskhoccurs only when the themansūkhis completely abolished • Fewer examples of naskh Qur'anic Sciences - DKI

22. Conditions for naskh • Two rulings must directly contradict each other • The nāsikh must have been revealed after the mansūkh • Both must originate from the Quran or Sunnah • The nāsikh must be from at least an equally authentic source than the mansūkh Qur'anic Sciences - DKI

23. Types of naskh • Quran abrogating the Quran (agreed upon) • Quran abrogating the Sunnah (agreed upon) • Sunnahabrogating the Quran (disputed) • If the hadith is mutawātir, it is permissible according to Imams Mālik, Abu Ḥanīfah, and one opinion of Aḥmad b. Ḥanbal • If the hadith is a khabarwāḥid, most scholars do not allow it because it is not equal to the Quran in terms of establishment Qur'anic Sciences - DKI

24. Types of naskh: recitation • Verse is recited but not acted upon • Most common category • Why does the recitation remain? Perhaps as a lesson for us to appreciate, and Allah knows best • Recitation was taken away, but it is still acted upon • Example • Umar asked that the verse be written down but the Prophet (S) forbade it because it was mansūkh al-tilāwah • “Verily, Allah sent the Prophet (S) with the truth. We recited it and memorized it, and I am afraid that people will forget the ruling without the verse that is gone.” -’Umar • Both recitation and its application is removed • Recorded in Muslim that Ā’ishahsaid that it had been revealed in the Quran that ten clear sucklings with a lady made marriage unlawful. It was a verse that existed, but was abrogated along with the ruling. Qur'anic Sciences - DKI

25. How many verses were abrogated? • Difference of opinion. IbnḤazm says 200. al-Suyūṭī says 19. Among those • ShāhWalīullāh narrows it further to the following five: Qur'anic Sciences - DKI

26. Assignments & Questions • Review Chapters 5.1-5.2 in Course Manual • Read ahead to Chapter 5.3-5.5 • Recommended supplementary reading: An Approach to the Qur’anic Sciences By Mufti Muhammad TaqiUthmani • Questions? Qur'anic Sciences - DKI