Tafsir al-Qurtubi

The General Virtues of the Qur'an and encouragement to study it

This topic is vast and scholars have written many books on it. We will mention some points which point out the excellence of the Qur'an and what Allah has prepared for its people when they are sincere for His sake and act by it. The first aspect of the excellence of the Qur'an that the believer should be aware of is that it is from the Lord of the worlds and is uncreated. t consists of unparalleled words and has a !uality which has no e!uivalent or like. t comes from the li"ht of Allah's #ssence. $ecitation is the voices of the reciters and their tunes. t is their ac!uisition% and they are commanded to do it as an obli"ation in certain acts of worship and it is recommended at many times. They are forbidden to recite it when they are in a state of ma&or impurity% and are rewarded for doin" it and punished for abandonin" it. This is part of what the 'uslims% the people of the Truth% a"ree on. Traditions state that and well(known reports prove it. $eward and punishment are only connected to what is part of what people earn% as will be explained. Were it not that Allah had placed in the hearts of His slaves the stren"th to bear it so that they can reflect on it% study it and remember what it contains of His obedience% worship and performin" his duties and obli"ations% they would be too weak and would collapse under its wei"ht or perish. How could they bear it when Allah says% "Had We sent down this Qur'an onto a mountain, you would have seen it humbled, crushed to pieces out of fear of Allah" )*+,-./0 What is the stren"th of hearts compared to that of the mountains0 1ut Allah provided His slaves with the stren"th to bear what He wishes as a favour and mercy from Him. As for traditions about this topic% the first is what at(Tirmidhi transmitted from Abu 2a'id that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The blessed and exalted Lord said% ' f anyone is distracted from askin" 'e by the Qur'an and rememberin" 'e% will "ive him better than what "ive the askers.3 He also said% 3The excellence of the words of Allah over all other words is like the excellence of Allah over His creation.3 )hasan gharib hadith/ As(2amar!andi reported in his Musnad that 'Abdullah said% 3The seven lon" suras are like the Torah. The suras with a hundred ayats are like the 4ospel. and the 'athani is like the 5abur. The rest of the Qur'an is excellent.3 n at(Tirmidhi% 'Ali reported% 3 heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 'There will be trials like patches of dark ni"ht.' asked% ''essen"er of Allah% how can one escape them0' He replied% 'The 1ook of Allah% 1lessed and exalted% contains your history% information about what came before you% news about what will come after you and correct &ud"ement between you. t is decisive% not a &est. Allah will crush any tyrant who abandons it and Allah will mis"uide whoever seeks "uidance from other than it. t is the 6irm $ope of Allah% His 7lear Li"ht and the Wise $eminder. t is the 2trai"ht 8ath. 8assions are not mis"uided by it% the ton"ues do not become sated with it% and the "odfearin" do not become bored by it. t does not wear out when it is recited a

lot and its wonders do not cease. t is that which the &inn did not leave once they had heard it. They said% 3We heard a wonderful Qur'an which guides to right guidance. 3 )9-,.(-/ Whoever knows it has knowled"e which takes precedence. Whoever utters it speaks the truth. Whoever &ud"es by it is &ust. Whoever acts by it is rewarded. Whoever calls to it is "uided to a strai"ht path. Take it% one(eyed.3. :.. $eferrin" to brahim an(;akha'i% who had one eye.< Al(Anbari says in his book% he !efutation of the "ne who "pposes the !ecension of '#thman, transmittin" from 'Abdullah ibn 'as'ud that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3This Qur'an is the 1an!uet of Allah. Learn as much as you can from His ban!uet. This Qur'an is the $ope of Allah% and it is the 7lear Li"ht and =seful Healin". t is a protection for the one who clin"s to it and a rescue for the one who follows it. t is not crooked and so puts thin"s strai"ht. t does not deviate so as to be blamed. ts wonders do not cease. t does not wear out with much repetition. 2o recite it. Allah will reward you with ten "ood deeds for every letter of its recitation. do not say that Alif$%am$M&m is a letter nor two alifs% one placin" its foot on the other. >ou should not stop recitin" 'urat al$(a)ara. 2haytan flees from a house in which 'urat al$(a)ara is recited. The house most devoid of "ood is a house empty of the 1ook of Allah.3 n *harib Abu '=bayd !uotes 'Abdullah )ibn 'as'ud/, 3This Qur'an is the 1an!uet of Allah. Whoever enters it is safe.3 He said% 3The interpretation of the hadith is that it is a metaphor. The Qur'an is likened to somethin" Allah has prepared for people. They have "ood and benefits in it. Then He invited them to it.3 Al(1ukhari transmits from '=thman ibn 'Affan that the 8rophet% may Allah bless him and "rant him peace% said% 3The best of you is the one who learns the Qur'an and teaches it.3 'uslim transmitted from Abu 'usa that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The metaphor of a believer who recites the Qur'an is that of a citron ? its scent is fra"rant and its taste is "ood. The metaphor of a believer who does not recite the Qur'an is that of a date ? it has no scent but its taste is sweet. The metaphor of a hypocrite who recites the Qur'an is that of basil ( its scent is fra"rant but its taste is bitter. The metaphor of a hypocrite who does not recite the Qur'an is that of colocynth ( it has no scent and its taste is bitter.3 Abu 1akr al(Anbari mentioned that when someone finished the Qur'an% Abu 'Abdu'r( $ahman as(2ulami would sit him before him and put his hand on his head and say to him% 3>ou@ 6ear Allah@ do not know of anyone better than you if you act by what you know.3 Ad(Aarimi reported that Wahb ad(Ahimari said% 3 f Allah "ives someone the Qur'an and he stands recitin" it at the ends of the ni"ht and the ends of the day and acts by what is in it and dies in obedience% on the Aay of $isin" Allah will raise him up with the an"els and 8rophets.3 'uslim related that 'A'isha reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 32omeone who recites the Qur'an and is fluent in it is with the noble pious an"els. 2omeone who recites the Qur'an and stammers in it has two rewards as it is difficult for him.3 He will have one reward for the recitation and one reward for

the difficulty. The levels of the fluent reciter are all above that because the Qur'an was difficult for him and then he rose beyond that to be like the an"els. Allah knows best. At(Tirmidhi reports from 'Abdullah ibn 'as'ud that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Whoever recites a letter of the 1ook of Allah earns a "ood deed% and each "ood deed is worth ten like it. do not say that 'Alif$lam$mim' is one letter% but that alif is a letter% lam is a letter% and mim is a letter.3 )hasan sahih gharib/ 'uslim reported that '=!ba ibn 'Amir said% 3The 'essen"er of Allah% may Allah bless him and "rant him peace% came out to us while we were in the 2uffa and asked% 'Which of you would like to "o every day to 1uthan or to al('A!i! and brin" two lar"e(humped she( camels from it without wron"doin"0' We said% ''essen"er of Allah% all of us would like that@' He said% 'Aoes not one of you "o to the mos!ue and teach or recite two ayats from the 1ook of Allah0 That is better for him than two camels% and three verses are better for him than three camels% four verses are better than four camels% and so on re"ardin" the number of camels.3 Abu Hurayra reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Allah will relieve anyone who relieves a believer of one of the afflictions of this world of one of the afflictions of the Aay of $isin". Allah will "ive ease in this world and the ;ext to anyone who eases the hardship of another. Allah will veil anyone who veils another 'uslim in this world and the ;ext. Allah will help His slave as lon" as His slave is helpin" his brother. Whoever travels a path on which he seeks knowled"e% Allah will make the path to the 4arden easy for him. 8eople do not meet in one of the houses of Allah to recite the 1ook of Allah and study it to"ether without tran!uillity descendin" on them% mercy coverin" them% an"els encirclin" them and Allah mentionin" them to those who are with Him.3 Abu Aawud% an(;asa'i% ad(AarimB% and at(Tirmidhi reported that '=!ba ibn 'Amir heard the 8rophet% may Allah bless him and "rant him peace% say% 3The one who recites the Qur'an publicly is like the person who "ives his sada)a publicly. The one who recites the Qur'an secretly is like the person who conceals his sada)a.3 )hasan gharib/ At(Tirmidhi reported from Abu Hurayra that the 8rophet% may Allah bless him and "rant him peace% said% 3The Qur'an will come on the Aay of $isin" and say% 'C Lord% robe him@' and he will put on him the crown of nobility.' t will say% 'C Lord% more@' and he will put on him the robe of honour. Then it will say% 'C Lord% be pleased with him@' and He will be pleased with him. t will be said% '$ecite and ascend%' and he will be increased with a "ood deed for every ayat.3 )sahih/ Abu Aawud reported from 'Abdullah ibn 'Amr that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Those who know the Qur'an will be told% '$ecite and ascend. $ecite slowly as you did in the world below. >our station will be at the last verse you recite.'3 bn 'a&ah transmits it from Abu 2a'id al(Dhudri who reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The one who knows the Qur'an will be told% '$ecite and ascend.' He will recite and rise a de"ree by every ayat until he reaches the last thin" he has.3

Al(Anbari transmitted from =mm =mama al(Himsi that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Whoever is "iven a third of the Qur'an has been "iven a third of 8rophethood. Whoever is "iven two(thirds of the Qur'an has been "iven two(thirds of 8rophethood. Whoever recites all of the Qur'an has been "iven all of 8rophethood althou"h he has not received any revelation. Cn the Aay of $isin" he will be told% '$ecite and ascend.' He will recite an ayat and rise a de"ree until he finishes what he knows of the Qur'an. Then he will be told% 'Take%' and he will take. Then he will be asked% 'Ao you know what is in your hands0 #ternity is in your ri"ht hand and bliss in your left.'3 Al('arwaEi reported from 'Ali that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3 f someone reads the Qur'an% recites it and memorises it% Allah will admit him to the 4arden and let him intercede for all the people of his family for whom the 6ire is mandatory.3 =mm ad(Aarda' said% 3 visited 'A'isha and asked her% 'What is the excellence of the one who recites the Qur'an over the one who does not recite it amon" those who enter the 4arden0' 'A'isha replied% 'The number of the ayats of the Qur'an is accordin" to the number of de"rees of the 4arden. ;o one will enter the 4arden better than the one who recites the Qur'an.3 Abu 'uhammad 'akki mentioned it. bn 'Abbas said% 3 f anyone recites the Qur'an and follows what is in it% Allah has "uided him from mis"uidance and will protect him on the Aay of $isin" from an evil reckonin". That is because Allah says , 'All those who follow My guidance will not go astray and will not be miserable.' )-F,.-./3 bn 'Abbas said% 3Allah has "uaranteed that the one who follows the Qur'an will not "o astray in this world nor be wretched in the ;ext.3 'akki also mentioned that. Al(Layth said% 3 t was said that mercy does not come !uicker to anyone than to the one who listens to the Qur'an accordin" to the words of the Almi"hty% 'When the Qur'an is recited, listen to it and be silent so that hopefully you will gain mercy.' )9,-FG/3 The word 3hopefully3 makes it mandatory for Allah. n the Musnad of Abu Aawud at(Tayalisi% it is reported from 'Abdullah ibn 'Amr that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Anyone who stands :in prayer< for ten ayats will not be written amon" the heedless. Anyone who stands for a hundred ayats will be written amon" the obedient. Anyone who stands for a thousand ayats will be written amon" those with heaps :!intars< of reward.3 There are many traditions about this% and what we have mentioned is ade!uate. Allah is the Cne who "rants success.

How to recite the Book of Allah and what is disliked and forbidden in it
Al(1ukhari transmitted that Qatada said% 3 asked Anas about the recitation of the 'essen"er of Allah% may Allah bless him and "rant him peace% and he said% 'He would len"then syllables when he recited% ' n the ;ame of Allah% the All('erciful% 'ost 'erciful.' He would extend the name 'Allah'% extend 'ar$!ahman' )the All('erciful/ and extend 'ar$!ahim' )the 'ost 'erciful/. At(Tirmidhi reported that =mm 2alama said% 3The 'essen"er of Allah% may Allah bless him and "rant him peace% used to put stops in his recitation. He would say% '8raise be to

Allah% the Lord of the worlds%' and stop% 'the All('erciful% 'ost 'erciful%' and stop. Then he would recite% ''aster of the Aay of $epayment.'3 ) gharib% Abu Aawud transmitted a similar hadith./ t is related that the 8rophet% may Allah bless him and "rant him peace% said% 3The person with the best voice is the one that see fears Allah Almi"hty when he recites.3 t is related that 5iyad an(;umayri came with the reciters to Anas ibn 'alik and was told to recite. He raised his voice and intoned. He had a loud voice and Anas uncovered his face% as he had a black cloth over it% and said% 3>ou@ what is this you are doin"03 When he saw somethin" he ob&ected to% he would remove the cloth from his face. t is related that Qays ibn '=bbad said% 3The 7ompanions of the 'essen"er of Allah used to dislike raisin" the voice in dhi+r.3 Those who disliked raisin" the voice in recitation of the Qur'an included 2a'id ibn al('usayyab% 2a'id ibn Hubayr% al(Qasim ibn 'uhammad% al(Hasan% bn 2irin% an(;akha'i and others. 'alik ibn Anas and Ahmad ibn Hanbal also disliked it. All of them disliked raisin" the voice with the Qur'an and intonin" it. t is related that 2a'id ibn al('usayyab heard '=mar ibn 'Abdu'l('AEiE leadin" the people and he intoned in his recitation. 2a'id sent a messa"e to him sayin"% 3'ay Allah put you ri"ht@ mams should not recite like that.3 2o '=mar stopped sin"in". Al(Qasim ibn 'uhammad said% 3A man recited in the mos!ue of the 8rophet and intoned and al(Qasim ob&ected to that. He said% Allah Almi"hty says% ' ruly it is a Mighty (oo+. ,alsehood cannot reach it from before it or behind it.' )G.,GF(G./3 'alik related that he was asked about nabr )raisin" the voice/ when recitin" the Qur'an in the prayer and he disliked that stron"ly and ob&ected to the raisin" of the voice in recitation. bn al(Qasim related from him that he was asked about melody in the prayer and he said% 3 do not like it.3 He said% 3 t is a kind of sin"in" which they do and for which they are paid money.3 Cne "roup permit raisin" the voice in the Qur'an and intonin" it. That is because% when someone beautifies his voice in it% it settles more deeply in the selves and the hearts listen more to it. They find evidence in the words of the 8rophet% may Allah bless him and "rant him peace% 3Adorn the Qur'an with your voices.3 Al(1ara' ibn 'AEib transmitted it as did Abu Aawud and an(;asa'i. The 8rophet% may Allah bless him and "rant him peace% said% 3He who does not sin" the Qur'an is not one of us.3 )'uslim/. There is also what Abu 'usa told the 8rophet, 3 f had known that you listened to my recitation% would have beautified it for you.3 'Abdullah ibn 'u"haffal said% 3 n a &ourney in the year of the 7on!uest% the 'essen"er of Allah% may Allah bless him and "rant him peace% recited 'urat al$,ath on his mount and he used a !uaverin" tone in his recitation.3 2ome of those who believed this were Abu Hanifa and his people% ash(2hafi'i% bn al('ubarak and an( ;adr ibn 2humayl. t is the choice of at(Tabari% Abu'l(Hasan ibn 1attal% Qadi Abu 1akr ibn al('Arabi and others. The first position is sounder because of what we already mentioned and will mention. As for usin" the first hadith as evidence% it is not apparent. t is an example of the reversal of the normal order and in fact means% 3Adorn your voices with the Qur'an.3 Al(Dhattabi said% 3That is how more than one of the mams of hadith have explained it% sayin" it is reversal.3

Al(Dhattabi related from al(1ara' that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Adorn the Qur'an with your voices.3 He said% 3 t means be melodious in the recitation and employ your voices to do it and take it as a si"n and adornment. t is said that it means to encoura"e people to recite the Qur'an and persist in it. t is related from Abu Hurayra that he heard the 'essen"er of Allah say% 3Adorn your voices with the Qur'an.3 t is related that '=mar said% 3'ake your voices "ood with the Qur'an.3 t is to this sense that the words of the 8rophet% may Allah bless him and "rant him peace% refer when he said% 3The one who does not sin" the Qur'an is not one of us%3 meanin" 3the one who does not make his voice "ood with the Qur'an is not one of us.3 That is how 'Abdullah ibn Abi 'ulayka interpreted it. 'Abdu'l(Habbar ibn al(Wird said that he heard bn Abi 'ulayka say that 'Abdullah ibn Abi >aEid said% 3AbI Lubaba passed us and we followed him until he went into his house. He was a man of shabby appearance. heard him say% ' heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 3He who does not sin" the Qur'an is not one of us.3' 'Abdu'l(Habbar said% 3 asked bn Abi 'ulayka% 'Abu 'uhammad% what do you think of the one who does not have a "ood voice0' He replied% 'He makes it as "ood as he can.'3 )Abu Aawud/ This is also the meanin" of Abu 'usa's words to the 8rophet% may Allah bless him and "rant him peace, 3 f had known that you were listenin" to my recitation% would have made my voice "ood in the Qur'an% adorned it and used tartil )slow recitation/.3 This indicates that he was !uick in his recitation with a "ood natural voice. f he had known that the 8rophet% may Allah bless him and "rant him peace% was listenin"% he would have extended his recitation and used tartil as he usually did when he recited to the 'essen"er of Allah. He used to do that in order to increase the beauty of his voice when recitin". We seek refu"e with Allah from interpretin" what the 'essen"er of Allah% may Allah bless him and "rant him peace% said as meanin" that the Qur'an is adorned by voices or anythin" else@ Whoever interprets it in this way has committed somethin" terrible in sayin" that the Qur'an is in need of someone to adorn it. t is Li"ht% llumination% and the Hi"hest Adornment for the one who wears its splendour and is illuminated by its li"ht. t is said that the command to adorn means to learn the readin"s and to adorn them with our voices. That implies, 3adorn the recitation with your voices%3 since ")ur'an" means recitation as Allah says% " he recitation -)ur'an. of dawn." ).9,9J/ Accordin" to this interpretation% it is valid that it simply means 3to recite3 as we made clear. t is said that the word understood as 3sin"in"3 ) yataghanna/ comes from istighna% 3not havin" any need3% not from ghina' )sin"in"/. This was the interpretation adopted by 2ufyan ibn '=yayna and Waki' ibn al(Harrah. 2ufyan related that from 2a'd ibn Abi Wa!!as. Another point is also related from 2ufyan which sha! ibn $ahawayh mentioned% which is that it means 3to be enriched and without need of other words3. This is the interpretation preferred by al(1ukhari when he dealt with the verse% "/s it not enough for them that We have sent down to you the (oo+ which is recited to them0" )-+,*./ What is meant by bein" enriched by the Qur'an is not bein" in need of the history of nations. nterpreters have said that.

t is said that 3yataghanna3 means to display sorrow. n other words sorrow should appear in the reciter when he reads and recites% and it does not come from 3 ghunya3 )bein" able to dispense with/ because a different form of the verb would have been used for that. A "roup of scholars believed that% includin" mam bn Hibban al(1usti. Their evidence was what 'utarrif ibn 'Abdullah ibn ash(2hikhkhir related from his father, 3 came to the 'essen"er of Allah% may Allah bless him and "rant him peace% while he was prayin" and his chest was heavin" like a cauldron from weepin".3 They said% 3This report makes it clear that what is meant is displayin" sorrow. This is also supported by what the mams related from 'Abdullah, 3The 8rophet% may Allah bless him and "rant him peace% said% '$ecite to me.' 2o recited 'urat an$1isa' to him until reached the ayat, 'How will it be when We bring a witness from every nation and bring you as a witness against them0' )G,G./ saw his eyes overflowin" with tears.3 These are four interpretations and none of them indicate that recitation is done with tunes or !uaverin" voices. Abu 2a'id al(A'rabi said about 3He who does not sin" the Qur'an is not one of us3, 3The Arabs were keen on sin"in" and usin" verse in most of what they said. When the Qur'an was revealed% they wanted to use the Qur'an as their chant instead of sin"in"% and the 8rophet said this.3 The fifth interpretation is what some claim as evidence for !uaverin" and sin"in". '=mar ibn 2hayba said% 3 told Abu 'Asim about bn '=yayna's interpretation re"ardin" 'sin"in"' meanin" 'beyond need' and he said% ' bn '=yayna did not do well.'3 Ash(2hafi'i was asked about the interpretation of bn '=yayna and said% 3 know better than this. f the 8rophet% may Allah bless him and "rant him peace% had meant not havin" need% he would have said it. He said% 'sin"in"' and so we know that he meant sin"in".3 At(Tabari said% 3What is known in our view is that ta"hannin is sin"in" in the lan"ua"e of the Arabs% which is usin" a "ood voice with !uaverin".3 As for those who claim that it means 'bein" without need'% that is not part of the lan"ua"e and poems of the Arabs. We do not know any of the people of knowled"e who said that. n respect of what at(Tabari claimed about taghanna not meanin" istighna in Arabic% al( Hawhari stated what we mentioned as did al(Harawi. There is nothin" to prevent it meanin" istighna% as it is indeed more appropriate to accept that which is it related from a "reat 7ompanion as 2ufyan reported. bn Wahb said about 2ufyan% 3 have not seen anyone with better knowled"e of the interpretation of ahadith than 2ufyan ibn '=yayna.3 A sixth interpretation is what has come in the form of an addition in 'ahih 'uslim which is that Abu Hurayra heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 3Allah does not listen to anythin" so "ladly as He listens to a 8rophet with a "ood voice chantin" the Qur'an aloud.3 At(Tabari said% 3 f it had been as bn '=yayna said% there would be no point in mentionin" a "ood voice and aloud.3 The word 3aloud3% can be part of the words of the 8rophet% Abu Hurayra or someone else. f it is the first% which is unlikely% it is evidence of lack of warblin" ) tatrib/ and !uaverin" because he did not say that. He said% 3aloud3% meanin" so that he and those around him can hear him as the 8rophet said to someone he heard raisin" his voice in the shahada% 3C mankind@ 1e kind to yourselves. >ou are not callin" out to someone dead or absent.3 2o there is no

evidence for what they claim. 2ome of our scholars preferred this interpretation% sayin" that it is the most likely because the Arabs use the term translated as 3sin"in" out3 for the one who raises his voice and directs it to someone absent even if it had no tune. He said% 3This is the explanation of the 7ompanion% and he knows their manner of speakin" far better.3 Abu'l(Hasan ibn 1attal ar"ues for the school of ash(2hafi'i and says% 3The removal of the difficulty in this !uestion is found in what bn Abi 2hayba reported K from '=!ba ibn 'Amir who said that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Learn the Qur'an% sin" it and write it. 1y the Cne who has my soul in His hand% it is more likely to escape than a camel from the hobble.3 Cur scholars said% 3#ven if this hadith has a sound isnad% what is known absolutely and definitively refutes it, the recitation of the Qur'an has reached us mutawatir from many shaykhs% "eneration after "eneration back to the noble era and to the 'essen"er of Allah% may Allah bless him and "rant him peace% and there was no makin" of tunes or intonin" ) tatrib/ related by them while they "o into depth re"ardin" the pronunciation of the letters% madda, idgham, i2har and other types of recitation. 6urthermore% in !uaverin" and intonin"% there is puttin" a ham2a on what does not have a ham2a and a len"thenin" of what should not be len"thened. 2o the sin"le alif will be made into two alifs and one waw into two. That leads to an increase in the Qur'an which is forbidden. f that occurs in a place where there is ham2a% they make several ham2as. t may be said that 'Abdullah ibn 'u"haffal said that 'essen"er of Allah% may Allah bless him and "rant him peace% recited on his camel in the >ear of the 7on!uest of 'akka )JLMNF/ and !uavered% which al(1ukhari mentioned. He said% describin" it, "a' a' a'" three times. That may mean ishba' which is len"thenin" the vowel of the madda in its proper place. t is also possible that the story of his voice has to do with the rockin" of his camel% as it happens to someone in a loud voice when he is ridin" and his voice ti"htens and is cut because of the rockin" of the camel. 2ince this is possible% then there is no evidence in it. 'Abdu'l(4hani ibn 2a'id transmitted from the hadith of Qatada from 'Abdu'r($ahman ibn Abi 1akr who reported that his father said% 3The recitation of the 'essen"er of Allah% may Allah bless him and "rant him peace% was extended ) madd/ but there was no !uaverin" )tar3i'/.3 bn Huray& reported that bn 'Abbas said% 3The 'essen"er of Allah had a mu'adhdhin who intoned. The 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The adhan should be easy and smooth )i.e. without trillin"/. f your adhan is not easy and smooth% then do not "ive the adhan.3 )ad(Aara!utni/ f the 8rophet% may Allah bless him and "rant him peace% forbade it in the adhan% it is more likely that he would not permit in the Qur'an which the All('erciful preserves as Allah says% "/t is We who have sent down the !eminder and We will preserve it." ).*,+/ This disa"reement re"ardin" recitation is a result of the meanin" of the Qur'an not bein" understood due to the repetition of voices and the "reat amount of !uaverin". f the matter "oes further so that the meanin" cannot be understood% then that is a"reed to be forbidden. This is done by reciters in the towns of #"ypt who recite before kin"s and at

funerals and receive wa"es and stipends for doin" so. Their effort is mis"uided and their work is ruined. 1y so doin" they allow the alteration of the 1ook of Allah and it makes it easy for them to be bold a"ainst Allah by addin" to His revelation what was not in it out of i"norance in their deen% deviation from the 'unna of their 8rophet% re&ectin" the course of the ri"hteous 2alaf in respect of that matter% and lon"in" for what shaytan has made seem attractive in what they do. They 3suppose that they are doin" "ood3 while they repeat their error and play with the 1ook of Allah. We are returnin" to Allah% but the Truthful Cne% may Allah bless him and "rant him peace% reported that that would happen and so it is as he% may Allah bless him and "rant him peace% reported it would be. mam $aEin and at(Tirmidhi al(Hakim in 1awadir al$#sul reported the hadith transmitted by Hudhayfa in which the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3$ecite the Qur'an with the tunes and voices of the Arabs and beware of the tunes of the people of passionate love and the tunes of the 8eople of the two 1ooks :meanin" the Torah and 4ospel<. After you will come a people who !uaver their voices while recitin" the Qur'an% as is done in sin"in" and wailin". That will not "o beyond their throats. Their hearts are tempted and attractin" the hearts of those who admire them are what really concerns them.3 3Tunes3 refers to intonin"% !uaverin" the voice and bein" "ood in recitation% poetry and sin"in". Cur scholars state that this is like those of the reciters of our time who do that before prayers and in "atherin"s% usin" forei"n tunes which the 8rophet% may Allah bless him and "rant him peace% forbade. Quaverin" )tar3i'/ in recitation is to repeat the letters like the 7hristians do. artil in recitin" the Qur'an is to recite slowly and deliberately% and to make the letters and vowels clear. t is like the petals of the daisy. t is desirable when recitin" the Qur'an. Allah says% "!ecite the Qur'an distinctly." )9N,G/ =mm 2alama was asked about the recitation and prayer of the 8rophet% peace be upon him% and she said% 3What do you have to do with his prayer@ He prayed and then slept the amount he prayed. Then he prayed the amount he slept and then he slept the amount he prayed until mornin".3 Then she described his recitation% which was an explanatory recitation% letter by letter. An(;asa'i% Abu Aawud and at(Tirmidhi transmitted it as bein" hasan sahih gharib.

Cautioning the eo le of the Qur'an and scholars against showing off

Allah Almi"hty says% "Worship Allah and do not associate anything with Him" )G,NM/ and the Almi"hty also says% "'o let him who hopes to meet his %ord act rightly and not associate anyone in the worship of his %ord.3 ).J,.F*/. 'uslim reported from Abu Hurayra that he heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 3The first of people to be &ud"ed on the Aay of $isin" will be a man who was martyred. He will be brou"ht forward and will be informed of the blessin"s he had and will acknowled"e them. Allah will ask% 'What did you do with them0' He will say% ' fou"ht for >ou until was martyred.' Allah will say% '>ou lie. $ather you fou"ht so it would be said% 3A bold man@3 And so it was said.' Then the command will be "iven and he will be dra""ed on his face until he is thrown into the 6ire.

3There will also be a man who studied knowled"e and tau"ht it and recited the Qur'an. He will be brou"ht and informed of his blessin"s which he will acknowled"e. Allah will say% 'What did you do with them0' He will reply% ' studied knowled"e and tau"ht it and recited the Qur'an for >ou.' Allah will say% '>ou lie. $ather you studied so that it would be said% 3A scholar@3 and you recited so that it would be said% 3He is a reciter@3 And so it was said.' Then the command will be "iven and he will be dra""ed on his face until he is thrown into the 6ire. 3There will also be a man to whom Allah "ave a lot of wealth and all sorts of property. He will be brou"ht and informed of his blessin"s which he will acknowled"e. Allah will ask% 'What did you do with them0' He will answer% 'There was no path in which >ou like spendin" to be done but that spent in it for >ou.' Allah will say% '>ou lie. $ather you did it so that it would be said% 3He is "enerous.3 and so it was said.' Then the command will be "iven and he will be dra""ed on his face until he is thrown into the 6ire.3 n the !a)a'i)% bn al('ubarak transmitted from al('Abbas ibn 'Abdu'l('uttalib that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3This deen will be victorious until it passes the sea and until you plun"e into the sea with horses in the Way of Allah Almi"hty. Then there will come a people who recite the Qur'an. When they recite it% they will say% 'Who reads more than us0 Who knows more than us0'3 Then he turned to his 7ompanions and said% 3Ao you think that there will be any "ood in those03 3;o%3 they replied. He said% 3Those are from you and those are from this 7ommunity and those are the fuel of the 6ire.3 Abu Aawud and at(Tirmidhi transmitted that the 'essen"er of Allah said% 3Anyone who learns knowled"e which should be learned for the sake of Allah% the 'i"hty and 'a&estic% only to obtain by it "oods of this world% will not experience the scent of the 4arden on the Aay of $isin".3 At(Tirmidhi said it is a hasan hadith. t is reported that Abu Hurayra reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 32eek refu"e with Allah from the 8it of 2orrow.3 They asked% 3'essen"er of Allah% what is the 8it of 2orrow03 He replied% 3 t is a valley in Hell from which Hell seeks refu"e a hundred times a day.3 He was asked% 3'essen"er of Allah% who will enter it03 He replied% 3Those who recite to show off their actions.3 )gharib/ n the book of Asad ibn 'usa it is reported that the 8rophet% may Allah bless him and "rant him peace% said% 3There is a valley in Hell% and Hell seeks refu"e from the evil of that valley seven times a day. n that valley is a pit% and Hell and that valley seek refu"e from the evil of that pit. n that pit is a serpent and Hell% the valley and the pit seek refu"e with Allah from the evil of that serpent seven times. Allah has prepared it for the wretched amon" those who know the Qur'an and disobey Allah.3 2o the one who knows the Qur'an and seeks knowled"e should fear Allah re"ardin" himself and act sincerely for Allah. f he does anythin" which is disliked% he should hasten to repent and be"in to show sincerity in his "oal and his actions. The one who knows the Qur'an must "uard himself more carefully than others% as he has a wa"e which others do not have. At(Tirmidhi transmitted that Abu'd(Aarda' reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Allah revealed in

one of the 1ooks to one of the 8rophets% 'Warn those who seek understandin" for other than the deen and learn for other than action and seek this world by the deeds of the ;ext world. They will wear sheep(skins in front of people to "ive the impression of meekness while their hearts are like the hearts of wolves. Their ton"ues are sweeter than honey while their hearts are more bitter than aloes. They will try to deceive 'e and will make li"ht of 'e. will send them trials which will leave even the forbearin" bewildered.'3 At(Tabari transmitted in Adab an$1ufus that one of the 7ompanions of the 8rophet said that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Ao not try to deceive Allah. f anyone tries to deceive Allah% Allah will deceive him. t is his own self which is deceived if he were only aware.3 They asked% 3'essen"er of Allah% how can someone try to deceive Allah03 He replied% 31y doin" what Allah has commanded you while you seek other than Him by it. 6ear showin"(off. t is shir+. The one who shows off will be summoned before witnesses on the Aay of $isin" by four names which he is called, 'C unbeliever@ C loser@ C perfidious@ C deviant@ >our actions are lost and your reward is nullified. >ou have no share today. 2eek your reward from those you acted for% C impostor@3 t is reported from 'Al!ama that 'Abdullah ibn 'as'ud said% 3How will you feel when you are enveloped by a trial in which children "row old and the old become senile and people will act accordin" to an innovated sunna0 When any of it is chan"ed% it will be said% 'The sunna has been chan"ed.'3 He was asked% 3When will that be% Abu 'Abdu'r($ahman03 He replied% 3When your reciters are many and your fu)aha' are few% and your leaders are many and your trusted ones are few% and this world is sou"ht by the actions of the ;ext World and people learn fi)h for other than the deen.3 2ufyan ibn '=yayna said% 3 heard that bn 'Abbas said% 3 f those who know the Qur'an had taken it as it should be taken and in the way that is proper% Allah would love them. 1ut they seek this world by it and so Allah hates them and they are indul"ent with people.3 t is related from 'uhammad ibn 'Ali about the words of the Almi"hty, " hey will be bundled headfirst into it, they and the misled" )-M,+G/% 3This refers to people who describe the truth and &ustice with their ton"ues and then oppose it by espousin" somethin" other than that.3

!hat the one who knows the Qur'an must do and not neglect to do
The first thin" is to be sincere in seekin" it for Allah as we mentioned. >ou should make yourself recite the Qur'an ni"ht and day% in the prayer or outside the prayer% so that you do not for"et it. 'uslim transmitted from bn '=mar that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The example of the one who knows the Qur'an is like the one who has hobbled camels. f he takes care of them% he will keep them. f he releases them% they will "o off. When the one who knows the Qur'an stands and recites it ni"ht and day% he remembers it. f he does not do that% he for"ets it.3 2o someone who knows Qur'an must praise Allah% be thankful for His blessin"% remember Him% rely on Him% seek His help% desire Him and clin" to Him. He must remember death and prepare for it. He should fear his wron" actions and hope for his Lord's pardon. His fear when his health is "ood should be stron"er since he does not know what his seal will be. When he is close to dyin"% his hope should be stron"er in himself because of his "ood

opinion of Allah. The 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3;one of you should die except with a "ood opinion of Allah.3 This means you should think that He will have mercy on you and for"ive you. He should know the people of his time% preserve himself from the ruler% and strive to save himself and save his life% havin" to hand what he can of the "oods of this world% strivin" for himself in that as much as he can. His "reatest concern should be scrupulousness in his deen% fearfulness of Allah and watchful awareness of Him in what He commands and forbids. bn 'as'ud said% 3The one who recites the Qur'an should be known by his ni"hts when people are asleep and his days when people are awake% his weepin" when people lau"h% his silence when people delve into improper matters% his humility when they are arro"ant and his sorrow when they are happy.3 'Abdullah ibn '=mar said% 3The one who knows the Qur'an should not delve with those who delve% nor be i"norant with the i"norant% but he should pardon and overlook by the ri"ht of the Qur'an because inside of him are the words of Allah Almi"hty. He must protect himself from doubtful paths and lau"h little and speak little in the "atherin"s of Qur'an and elsewhere concernin" anythin" in which there is no benefit. He must be forbearin" and "rave. He should be humble to the poor and avoid arro"ance and vanity. He should withdraw from this world and its people if he fears temptation for himself% and should abandon ar"umentation and dispute. He should make an effort to be kind and show proper adab. He should be with those from whose evil he is safe% whose "ood he hopes for and from whose in&ury he is safe. He should not listen to those who slander in his presence and should keep the company of those who lead him to what is "ood and direct him to truthfulness and noble character% those who adorn him and do not sully him. He must learn the rulin"s of the Qur'an and understand what Allah means and what He obli"es. Then he will benefit from what he reads and act by what he recites. How vile is the one who knows the Qur'an and recites its obli"ations and rulin"s by heart but does not understand what he recites. How can the one who does not understand what it means act0 How u"ly it is that he is asked about the fi)h of what he recites but does not know it. The example of someone with a state like this is only like "a don+ey who carries volumes" )M-,*/. He should know the 'akkan from the 'adinan suras so that by that he can distin"uish between what Allah told His slaves at the be"innin" of slam and what was recommended for them at the end% what He obli"ed on them at the be"innin" of slam and those obli"ations He added to it at the end. The 'adinan abro"ates the 'akkan in most of the Qur'an. t is not possible for the 'akkan to abro"ate the 'adinan because the abro"ated was revealed before the abro"atin". 8art of his perfection is to know the i'rab )inflectionL"rammar/ and the unusual. That is part of what will make it easy for him to know what he reads and will remove doubt from him in what he recites. At(Tabari said% 3 heard al(Harmi say% 36or thirty years% have been "ivin" people fatwas in fi)h taken from the book of 2ibuwayh :i.e. based on "rammar<.3 'uhammad ibn >aEid said% 3That was because Abu '=mar al(Harmi knew ahadith. When he learned the book of

2ibuwayh% he learned fi)h in hadith since it is from the book of 2ibuwayh that he learned investi"ation and tafsir. Then he looked into the sunnas which are firmly transmitted from the 'essen"er of Allah% may Allah bless him and "rant him peace. t is by means of them that the seeker reaches what Allah means in His 1ook and that opens up for him the &ud"ements of the Qur'an. Ad(Aahhak said about the words of the Almi"hty% '(e people of the %ord because of your +nowledge of the (oo+.' )N,9+/% ' t is a duty for whoever learns the Qur'an to be a fa!ih.'3 bn Abi'l(Hawari mentioned% 3A "roup of us went to 6uBayl ibn ' yad in .J* AH and stopped at his door% but he did not "ive us permission to enter. Cne of the people said% ' f he comes out for anythin"% he will come out to recitation of the Qur'an.' 2o we ordered a reciter to recite and he appeared to us from a window. We said% '8eace be upon you and the mercy of Allah.' He said% 'And peace upon you.' We asked% 'How are you% Abu 'Ali0' He replied% ' am in well(bein" from Allah and harm from you. What you are doin" is somethin" new in slam. We belon" to Allah and are returnin" to Him@ This is not how we seek knowled"e@ We used to "o to the shaykhs and would not see ourselves worthy of sittin" with them. We sat below them and eavesdropped. When a hadith was "iven% we would ask them to repeat it and we would retain it. >ou seek knowled"e with i"norance. >ou waste the 1ook of Allah. f you had sou"ht the 1ook of Allah% you would have found in it healin" for what you want.' We said% 'We have studied the Qur'an.' He said% '>our study of the Qur'an is work enou"h for your lives and the lives of your children@' We asked% 'How% Abu 'Ali0' He replied% '>ou will not learn the Qur'an until you know it s i'rab% its muh+am from its mutashabih% and its abro"atin" from its abro"ated. When you know that% then you will have no need of the words of 6udayl and bn '=yayna.' Then he said% ' seek refu"e with Allah% the All(Hearin"% All(Dnowin" from the Accursed 2haytan. n the ;ame of Allah% the All('erciful% the 'ost 'erciful. "" man+ind4 An admonition has come to you from your %ord and also healing for what is in the breasts and guidance and mercy for the believers. 'ay5 '/t is the favour of Allah and His mercy that should be the cause of their re3oicing. hat is better than anything they accumulate.'"' ).F,*9(*J/3 When the reader of the Qur'an obtains these ranks% he will be fluent in the Qur'an and know the Aiscrimination. He will be close to the one who brin"s him close to it. He will not benefit from any of what we have mentioned until he has a sincere intention for Allah when he seeks it% or continues to have a sincere intention after learnin" it% as was already stated. A seeker of knowled"e may be"in by desirin" reputation and honour in the deen. Then his understandin" of knowled"e continues until it is clear to him that he has erred in his belief% and so he repents of that and makes his intention sincere for Allah. He benefits from that and improves his state. Al(Hasan said% 3We used to seek knowled"e for this world and it dra""ed us to the ;ext World.3 2ufyan ath(Thawri said that. Habib ibn Abi Thabit said% 3We sou"ht this matter and we had no intention in it. The intention came afterwards.3

The synta" of the Qur'an# learning it and studying it and the reward for the one who recites the Qur'an with ro er inflections

Al(Anbari said% 3The 8rophet% his 7ompanions and their 6ollowers all mention the excellence of proper understandin" of the syntax of the Qur'an and the encoura"ement to learn it and censure and dislike poor "rammatical understandin". This obli"es the reciters of the Qur'an to strive to learn it. 3Cne aspect of that is in what is related from Abu Hurayra who reported that the 8rophet% peace be upon him% said% 3=se the proper syntax in the Arabic of the Qur'an and search out its unusual words.3 t is reported from bn '=mar that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3 f someone recites the Qur'an without its correct "rammar% an an"el is entrusted to him to write for him% as is revealed% ten "ood deeds for every letter. When he uses correct "rammar for some of it and fails to do so for some of it% two an"els are entrusted who write down every letter with twenty "ood deeds. f he inflects it correctly% four an"els are entrusted to him to write down seventy "ood deeds for every letter.3 Ad(Aahhak reported that 'Abdullah ibn 'as'ud said% 3$ecite the Qur'an well and adorn it with your voices and employ its correct syntax. t is Arabic and Allah loves the correct syntax to be employed.3 'u&ahid reported that bn '=mar said% 3=se correct syntax in the Qur'an.3 Abu 1akr and '=mar said% 3We prefer some syntax of the Qur'an to simply memorisin" its letters.3 Ash(2ha'bi reported that '=mar said% 3Anyone who recites the Qur'an with its syntax has the reward of a martyr with Allah.3 'akhul said% 3We were told that anyone who recites with correct syntax has double the reward of someone who recites without it.' bn 'Abbas reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Love the Arabs for three reasons, because am an Arab% the Qur'an is in Arabic and the lan"ua"e of the people of the 4arden will be Arabic.3 Abu BamEa said% 3Al(Hasan was asked about people studyin" Arabic and he said% 'They do well. They learn the lan"ua"e of their 8rophet.'3 Al(Basan was told% 3We have an imam who uses un"rammatical Arabic.3 He said% 3Aismiss him.3 bn Abi 'ulayka said% 3A bedouin arrived in 'adina in the time of '=mar ibn al(Dhattab and asked% 'Who will recite some of what was revealed to 'uhammad% may Allah bless him and "rant him peace0' A man recited 'urat at$ awba to him. He said% 'Allah is free of the idolaters and His 'essen"er' usin" the "enitive for 'essen"er ) rasulihi/.' The bedouin said% 'Allah is free of His 'essen"er0 f Allah is free of His 'essen"er% we are more free of him.' '=mar heard what the bedouin had said so he summoned him and said% '1edouin% are you free of the 'essen"er of Allah0' He replied% 'Amir al('u'minin% came to 'adina with no knowled"e of the Qur'an. asked someone to recite it to me and he recited this 'ura at$ awba and said% 3Allah is free of the idolaters and His 'essen"er.3 2o said% 3Allah is free of His 'essen"er0 f Allah is free of His 'essen"er% we are more free of him.3' '=mar said% 'That is not how it is% bedouin.' He said% 'How is it then% Amir al('u'minun0' He said% 'Allah is free of the idolaters% as is His 'essen"er ) rasuluhu/.' The bedouin said% 'We% by Allah% are more free of what Allah and His 'essen"er are free of@' 2o '=mar ibn al(Dhattab commanded that only those who knew proper "rammar should recite to people and he commanded Abu'l(Aswad to set out the "rammar.3

'Ali ibn al(Ha'd reported that he heard 2hu'ba say% 3The metaphor of someone who knows the hadith but does not know Arabic is that of a donkey which has a noseba" with no fodder in it.3 Hammad ibn 2alama said% 3The one who seeks hadith and does not learn "rammar ? or Arabic ? is like a donkey who has a noseba" in which there is no barley.3 bn 'Atiyya said% 3The syntax of the Qur'an is a basic principle in the 2hari'a because it is that by which its meanin"s% which are the 2hari'a% are established.3 bn al(Anbari said% 3The 7ompanions of the 8rophet and their 6ollowers provide evidence for usin" lan"ua"e and poetry to explain unusual and problematic words in the Qur'an and that demonstrates the soundness of the school of the "rammarians respectin" that and the falsity of those who deny that. t is reported from ' krima that bn 'Abbas said% 3When you ask me about the unusual words of Allah% look for them in poetry. 8oetry is the lexicon of the Arabs.3 2a'id ibn Hubayr and >usuf ibn 'ihran were heard to mention that they heard bn 'Abbas bein" asked about somethin" in the Qur'an and he replied. 3 t means such and such. Have you not heard the poet say such(and(such03

!hat is re orted about the e"cellence of tafsir of the Qur'an and those who do it
Cur scholars say that part of what is transmitted from the 7ompanions and 6ollowers about the excellence of tafsir is that 'Ali ibn Abi Talib mentioned Habir ibn 'Abdullah and described him as havin" knowled"e. A man said to him% 3'ay be your ransom@ >ou describe Habir as havin" knowled"e when you are who are you are@3 He said% 3He knew the tafsir of the words of Allah% 'He who has imposed the Qur'an upon you will most certainly bring you bac+ home again.' )-J,J*/3 'u&ahid said% 3The dearest of creatures to Allah Almi"hty is the one who has the most knowled"e of what is revealed.3 Al(Hasan said% 3Allah has not revealed an ayat but that He wants people to know about what it was revealed for and what it means.3 Ash(2ha'bi said% 3'asru! travelled to 1asra for the tafsir of an ayat and was told that the one who could explain it had travelled to 2yria. 2o he made preparations and travelled to 2yria to learn its tafsir.3 ' krima said about the words of the Almi"hty% "/f anyone leaves his home, ma+ing hi3ra to Allah and His Messenger" )G,++/% 3 sou"ht for the name of this man 'who left his home% emi"ratin" for Allah and His 'essen"er' for fourteen years until found him.3 bn 'Abdu'l(1arr said that it was Aamra ibn Habib. bn 'Abbas said% 3 remained for two years wantin" to ask '=mar about the two women who helped each other a"ainst the 'essen"er of Allah% may Allah bless him and "rant him peace% and only awe of him prevented me from askin". 6inally asked him and he replied that it was Hafsa and 'A'isha.3 yas ibn 'u'awiya said% 3The metaphor of those who recite the Qur'an without knowin" its tafsir is that of some people to whom a letter comes from their kin" at ni"ht when they have no lamp. They are alarmed% not knowin" what the letter contains. The metaphor of the one who knows the tafsir is that of a man who brin"s them a lamp so that they can read what the letter says.3

!hat is re orted about the one who is a bearer of the Qur'an# who he is and those who are hostile to him

Abu '=mar said% 3 t is related by various paths that the 8rophet% may Allah bless him and "rant him peace% said% '8art of esteem for Allah is honourin" three, a &ust ruler% a 'uslim with white hair and a bearer of the Qur'an who is neither excessive in it nor turns away from it.3 Abu '=mar said that the bearers of the Qur'an are those who know its rulin"s% its lawful and unlawful and act by what it contains. Anas reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The Qur'an is better than everythin". Whoever respects the Qur'an has respected Allah. Whoever makes li"ht of the Qur'an has made li"ht of the ri"ht of Allah Almi"hty. The bearers of the Qur'an are those who are encircled by the mercy of Allah% exaltin" the Word of Allah% touched by the li"ht of Allah. Allah befriends whoever befriends them and Allah is hostile to whoever is hostile to them. 2uch people have made li"ht of the ri"ht of Allah.3

The res ect and esteem for the Qur'an which is mandatory for someone who recites and bears the Qur'an
n 1awadir al$#sul% at(Tirmidhi al(Hakim said% 38art of respect for the Qur'an is to only touch it when pure. 8art of respect for it is to recite it in a state of purity. 8art of respect for it is to use the tooth(stick ) siwa+/% clean between the teeth and make the mouth clean as the mouth is its pathway. >aEid ibn Abi 'alik said% '>our mouths are the pathways of the Qur'an% so purify and clean them as much as you can.' 38art of respect for it is to dress as you would dress to visit the amir because you are speakin" privately. 8art of respect for it is to face )ibla to recite it. When Abu'l('Aliyya recited he would put on a turban% dress% wear a mantle and face )ibla. 8art of respect for it is to rinse your mouth when you spit. 2hu'ba reported from Abu HamEa from bn 'Abbas that he had a spittoon in front of him and when he spat% he would rinse his mouth and then be"in recitation. Whenever he spat% he rinsed. 8art of respect for it is that when you yawn% you should stop recitin"% because when one recites% one is addressin" and conversin" with the Lord. >awnin" is from 2haytan. 'u&ahid said% 'When you yawn while recitin" the Qur'an% stop recitin" out of respect until you stop yawnin".' ' krima said% '1y that he meant to respect the Qur'an.' 38art of respect for it is to seek refu"e with Allah from the accursed 2haytan when startin" to recite it. >ou should say ' n the ;ame of Allah% the All( 'erciful% the 'ost 'erciful' when be"innin" to recite it from the first sura or from wherever you start. 8art of respect for it is that% when you be"in to recite it% you should not stop for a time to speak to people without need. 8art of respect for it is that you should not stop recitin" it when someone interrupts you by speakin" to you and mix recitation with your reply. That is because when you do that% you remove the effectiveness of the formula of seekin" refu"e which you uttered at the be"innin". 8art of respect for it is to recite it deliberately% slowly and carefully. 38art of respect for it is to deploy your mind and intelli"ence in understandin" what is addressed to you. 8art of respect for it is to stop at an ayat of promise and have hope in Allah and ask Him for His bounty% and to stop at an ayat of warnin" and seek refu"e with Allah from the threat. 8art of respect for it is to stop at its metaphors and visualise them.

8art of respect for it is to investi"ate its unusual words. 8art of respect for it is to "ive every letter its due so that the words are fully articulated and then you will receive ten "ood deeds for every letter. 38art of respect for it is to end its recitation by proclaimin" the truthfulness of its Lord and testifyin" to its delivery by His 'essen"er and testifyin" that that is true. >ou say% 'Cur Lord has spoken the Truth and His 'essen"ers conveyed it and we testify to that. C Allah% make us amon" the witnesses to the Truth% establishin" &ustice.' Then you make supplication. 38art of respect for it is that when you recite% you do not take ayats piecemeal from each sura and recite them. t is related to us that the 'essen"er of Allah% may Allah bless him and "rant him peace% passed by 1ilal who was recitin" a little from each sura and he commanded him to recite the entire sura. 38art of respect for it is that when you put down a copy of the Qur'an% you do not leave it open and do you not put any other book on top of it. t should always be on top of any other books% be they books of knowled"e or other books. 8art of respect for it is that when you recite% you put it in your lap or on top of somethin" in front of you and do not put it on the "round. 8art of respect for it is not to erase the board it is written on with spit% but rather use water. 8art of respect for it is that when it is washed with water you avoid impurities from various places and in the places where it is put. That washin" is respect. 2ome of the 2alaf before us used to use that water to heal themselves. 8art of of respect for it is to not take a pa"e when it is worn out and brittle out of fear for the writin". That is "reat coarseness. t should be erased with water. 38art of respect for it is to not let a day pass without lookin" at least once at the Qur'an. Abu 'usa used to say% ' am ashamed not to look once a day at the contract of my Lord.' 8art of respect for it to "ive the eyes their share of it. The eye leads to the self. 1etween the self and the breast is a veil and the Qur'an is in the breast. When you recite it by heart the ear listens and conveys it to the self. When you look at its writin"% the eye and the ear both convey it. That is more likely to achieve the conveyance. Then the eye has its share &ust as the ear does. 5ayd ibn Aslam reported from 'Ata' ibn >asar from Abu 2a'id al( Dhudri that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% ''4ive the eyes their portion of worship.' They asked. ''essen"er of Allah% what is their portion of worship0' He replied% 'To look at the Qur'an and reflect on it and study its wonders.' 'akhul reported from '=bada ibn as(2amit that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 'The best worship of my community is to read the Qur'an with the eyes.' 38art of respect for it is not to resort to it when offered worldly "oods. t is reported K that brahim :an(;akha'i< used to dislike to resort to any of the Qur'an when he was offered worldly "oods. That is like sayin" to a man who comes to you% '6ou have arrived at the pre$ordained time, Musa,' )-F,GF/ and like sayin"% '7at and drin+ with relish for what you did before in days gone by' )M+,-G/ when food is served% and other such thin"s. 8art of respect for it is not to say 'urat an$1ahl, 'urat al$(a)ara and 'urat an$1isa'% but

to say% 'The sura in which such(and(such is mentioned.' )This% however% is contrary to the words of the 8rophet% may Allah bless him and "rant him peace% 3 f anyone recites the two ayats from the end of 'urat al$(a)ara at ni"ht% they will be enou"h for him.3/ )al( 1ukhari and 'uslim from 'Abdullah ibn 'as'ud/ 38art of respect for it is to not invert it as some teachers of children do in order to show off cleverness and fluency. That is opposition to Allah. 8art of respect for it is to not deepen its recitation as if done by those obstinate innovaters who intensify the pronunciation of the ham2a and pronounce words with affectation. That is an innovation which 2haytan su""ested to them which they accepted. 8art of respect for it is not to recite it usin" musical tunes like the tunes of the people of depravity nor with the !uaverin" of the 7hristians nor chantin" of the monks. All of that is deviation. 38art of respect for it is to make its letters bold. Abu Hukayma reported that he used to copy out Qur'an in Dufa. 'Ali passed by him% inspected his writin" and ordered% ''ake your pen thicker.' '2o took the pen and cut off part of it and then wrote while 'Ali was standin" and lookin" at my writin". He said% 'Like that. 4ive li"ht to it as Allah "ave it li"ht.3' 38art of respect for it is not to compete in loudness in recitation so that it becomes spoiled for him and he hates what he hears and it becomes like a contest. 8art of respect for it is not to ar"ue or !uarrel about its recitations or say to a person% ' t is not like that.' 8erhaps that recitation is a sound and permitted one and then you would be denyin" the 1ook of Allah. 38art of respect for it is not to recite it in the market or in places of clamour% worthless talk% and the places where fools con"e"rate. Ao you not see that Allah Almi"hty mentioned the slaves of the All('erciful and praised them because% when they pass by worthless talk% they pass by it with di"nity0 )cf. -*,9-/ This is about simply passin" by those en"a"ed in worthless talk. 2o how could they recite the Qur'an in the midst of worthless talk and a "atherin" of fools0 38art of respect for it is not to use it as pillow or lean on it or throw it to someone when he wants it to be passed to him. 38art of respect for it is not to make it small. K t is reported that 'Ali said% 'Ao not make the Qur'an small.' t is related that '=mar ibn al(Dhattab saw a small Qur'an in the hand of a man and asked% 'Who wrote it0' ' did%' he replied% and then '=mar struck him with his whip and said% '#steem the Qur'an.' t is related that the 8rophet% may Allah bless him and "rant him peace% forbade people to say% 'a little mos!ue or a little Qur'an' )usin" the diminutive/. 38art of respect for it is not to adorn it with "old or write it in "old so that it is mixed with the adornment of this world. 'u"hira related that brahim disliked adornin" the Qur'an or writin" it with "old or puttin" marks at the be"innin" of ayats or makin" it small. t is related from Abu'd(Aarda' that the 'essen"er of Allah% may Allah bless him and "rant

him peace% said% 'When you adorn your mos!ue and decorate your Qur'an% then ruin is upon you.' When bn 'Abbas saw a Qur'an adorned with silver he said% '>ou tempt the thief with it. ts adornment is inside it.' 38art of respect for it is that it should not be written on the "round or on a wall as is done in modern mos!ues.K t is reported that '=mar ibn 'Abdu'l('AEiE said% 'The 'essen"er of Allah% may Allah bless him and "rant him peace% passed by some writin" on the "round and said to a lad of the tribe of Hudhayl% 'What is this0' He replied% ' t is from the 1ook of Allah. A Hew wrote it.' He said% ''ay Allah curse the one who did this. Cnly put the 1ook of Allah in its proper place.' 'uhammad ibn aE(5ubayr said that '=mar ibn 'Abdu'l('AEiE saw a son of his writin" the Qur'an on a wall and beat him. 38art of respect for it is that when its writin" is washed for treatin" an illness% it should not be poured on a rubbish heap or in a place of impurity or in a place where people walk% but in a place where people do not walk% or a hole should be du" in a pure place so that it can be poured into it% or it can be poured into a lar"e river. 38art of respect for it is that% whenever someone completes the recitation of the entire Qur'an% he recites some of the be"innin" so that it does not have the form of somethin" abandoned. That is why when the 'essen"er of Allah% may Allah bless him and "rant him peace% finished recitin"% he would recite about five ayats from the be"innin" so that it would not be in an abandoned form. bn 'Abbas said that a man came and asked% ''essen"er of Allah% which action is best0' He replied% '>ou must have the embarkin" state.' 'What is the embarkin" state0' he asked. He replied% ''The one with the Qur'an who starts from its be"innin" until he reaches its end and then starts at the be"innin". Whenever he ali"hts% he immediately travels on.' t is recommended to "ather your family when you finish the Qur'an. Al(Anbari reported K from Qatada that when Anas ibn 'alik finished recitin" the Qur'an% he would "ather his family and make supplication. t is reported that when 'u&ahid% 'Abda ibn Abi Lubaba and various people were about to complete the recitation% they would summon people since mercy descends at the conclusion of the Qur'an. t is reported that brahim at(Taymi said% 3When someone finishes the Qur'an at the be"innin" of the day% the an"els bless him until evenin". When someone finishes the Qur'an at the be"innin" of the ni"ht% the an"els bless him until mornin".3 He said% 3They recommended that it should be finished at the be"innin" of the ni"ht or at the be"innin" of the day.3 38art of respect for it is that you should not write the refu"e suras from it and then enter the lavatory unless they are inside a coverin" of leather or silver or somethin" else. Then it is as if it were inside his breast. 38art of respect for it is that when you write it out :for medicinal purposes< and then drink it% you should say the ;ame of Allah for every breath and have a very stron" intention. Allah will "ive to you accordin" to your intention. 'u&ahid said% 'There is no harm in writin" out the Qur'an and then havin" a sick person drink it.' Abu Ha'far said% ' f someone has hardness in his heart% he should write '6asin' on a "oblet with saffron and drink it.'

38art of respect for it is not to say% 'What a short sura@' Abu'l('Aliyya disliked sayin" 'what a short or lar"e sura'. When he heard someone say that% he would retort% '>ou are smaller than it. All of the Qur'an is immense.'3 Abu Aawud related the contrary of this from the hadith of 'Amr ibn 2hu'ayb from his "randfather which states that one can use those terms. 'Amr said% 3;o small or lar"e sura is part of the Mufassal.3

!hat is re orted regarding threats against engaging in tafsir of the Qur'an by means of o inion $ra'y% or being bold in that# and the ranks of the commentators
t is related that 'A'isha said% 3The 'essen"er of Allah% may Allah bless him and "rant him peace% did not explain the 1ook of Allah except for some ayats which Hibril tau"ht him.3 bn 'Atiyya said% 3The meanin" of this hadith is that it is about the unseen thin"s of the Qur'an% explainin" what is ambivalent )mu3mal/ and the like to which there is no way to uncover except with Allah's help. 8art of that are those unseen matters which Allah has not made known% like the time of the $isin" and the number of blasts on the Trumpet and the order of the creation of the heavens and the earth. At(Tirmidhi reported from bn 'Abbas that the 8rophet% may Allah bless him and "rant him peace% said% 36ear attributin" words to me which you do not know. Anyone who deliberately tells a lie re"ardin" me will take his seat in the 6ire. Anyone who speaks about the Qur'an by own opinion% should take his seat in the 6ire.3 t is also reported from Hundub that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3Anyone who speaks on the Qur'an by his own opinion and is ri"ht is still wron".3 This is a gharib hadith in Abu Aawud and one of its transmitters is !uestionable. $aEin added% 3Whoever speaks by his opinion and errs has disbelieved.3 Al(Anbari said in the 8itab ar$!add% 3There are two interpretations of the hadith of bn 'Abbas. Cne is that someone who speaks on problematic thin"s )mush+il/ in the Qur'an by what he does not know% differin" from the position of the first 7ompanions and 6ollowers% exposes himself to the an"er of Allah. The second% which is the firmer and sounder of the two% is that when someone says somethin" about the Qur'an knowin" the truth to be different% he should take his seat in the 6ire.3 $e"ardin" the hadith of Hundub% some of the people of knowled"e say that 3opinion3 here means 3whim3. Whoever speaks about the Qur'an accordin" to his own whims and does not take from the mams of the 2alaf and happens to be ri"ht is still wron" since he has &ud"ed the Qur'an by somethin" whose basis is not reco"nised and is not based on the position of those with expertise in traditions and transmission. bn 'Atiyya says% 3The meanin" of this is that a man is asked about a meanin" of the 1ook of Allah and hurries to explain it by his own opinion without lookin" at what the scholars have said and what the rules of knowled"e like syntax and usul demand.3 ;ot included is the explanation of "rammarians and lin"uists of its "rammar and the fu)aha' of its meanin" where each speaks by his i3tihad based on the rules of his own branch of knowled"e and investi"ation.3

This is sound and more than one scholar prefers it. The one who speaks accordin" to what pops into his ima"ination and occurs to his mind without seekin" evidence for it in the fundamental principles errs. Anyone who derives its meanin"s by basin" himself on the fundamental principles which are a"reed upon is praised. 2ome scholars said that tafsir is dependant on oral transmission since Allah says% "/f you have a dispute about something, refer it bac+ to Allah and His Messenger." )G,*+/ This is false because the prohibition a"ainst explainin" the Qur'an is either that what is desired is to confine oneself to transmission and not investi"ate% or it is somethin" else. t is false that what is meant is that no one should say anythin" about the Qur'an other than what he has heard. The 7ompanions recited the Qur'an and differed about its interpretation in some cases. ;ot all of what they said was what they heard from the 8rophet. The 8rophet% may Allah bless him and "rant him peace% made supplication for bn 'Abbas and said% 3C Allah% "ive him understandin" in the deen and teach him interpretation.3 f interpretation is confined to $evelation and 8rophetic reports% what is the point of sin"lin" him out for that0 This is clear and undoubted. The prohibition a"ainst tafsir applies to two instances. The first is when the interpreter has opinion about somethin" on the basis of his nature and passion and% therefore% interprets the Qur'an accordin" to his opinion and passion in an effort to &ustify his position. f it had not been for that opinion and passion% that meanin" about the Qur'an would not have occurred to him. This can sometimes be conscious% as in the case of someone who uses some ayats of the Qur'an to prove the validity of an innovation% when he knows that that is not what is meant by the ayat% but his aim is to confuse his opponent. 2ometimes it is done in i"norance which may happen when an ayat can be applied in various ways and his understandin" inclines to the meanin" which coincides with his position. He prefers that interpretation because of his opinion and passion and so he interprets it accordin" to his own opinion. f it had not been for his opinion% he would not preferred that meanin". 2ometimes someone has a sound purpose and seeks evidence for it in the Qur'an and uses what he knows of it as evidence for what he wants% like the one who calls people to strive a"ainst a hard heart. Allah says% "*o to 9haraoh. He has overstepped the bounds." )-F,-N/ He points to his heart and su""ests that that is what is meant by '8haraoh' in this ayat. This kind of interpretation is used by some preachers with "ood motives to make their words effective and encoura"e their listeners. This is forbidden because it is unacceptable lin"uistic analo"y and is not permissible. The esoterists use the same method to false purposes with the "oal of deludin" people and callin" them to their false beliefs. They use the Qur'an accordin" to their opinion and position in matters that they absolutely know are not meant. This is one of the aspects of tafsir that is forbidden. The second instance is when an interpreter hastens to explain the Qur'an accordin" to the literal meanin" of the Arabic without the help of transmission about what the unusual words of the Qur'an mean and what has been passed down about the ambi"uous and interchan"eable words% conciseness% elision% concealment and reversal of order it contains. 2omeone who does not have a firm "rasp of the literal tafsir and then sets out to

derive meanin"s by simple understandin" of Arabic often errs and &oins the company of those who interpret the Qur'an accordin" to their own opinions. Transmission is necessary first of all in the primary tafsir so that one avoids error% and then after that one employs understandin" and deduction to expand on it. The unusual words which are only understood via transmission are numerous% and one cannot hope to reach the inward before havin" a firm "rasp of the outward. Ao you not see that the Almi"hty says% "We gave hamud the camel as a visible sign -mubsira. and then they mistreated her" ).9,*+/0 t means a visible si"n and they wron"ed themselves by killin" it. 2omeone who looks at the literal Arabic mi"ht think that it means that the camel could see )mubsira/ and therefore not know what they did wron" and how they wron"ed others and themselves. This is part of elision and concealment. There are many such examples in the Qur'an. n cases other than these two% there is no prohibition a"ainst interpretation% and Allah knows best. bn 'Atiyya said% 3'ost of the ri"hteous 2alaf like 2a'id ibn al('usayyab% 'Amir ash( 2ha'bi and others used to be overawed at the prospect of makin" interpretation of the Qur'an and would refrain from it out of scrupulousness and cautiousness for themselves in spite of their perfection and precedence.3 Al(Anbari said% 3The imams of the 2alaf were too scrupulous to explain the problematic parts of the Qur'an. Cne supposed that his tafsir mi"ht not coincide with what Allah meant and so refrained from speakin". Another feared that he would become an imam in tafsir and people mi"ht follow his method% when he mi"ht hesitate to explain a sin"le letter accordin" to his own opinion or to err about it and then his follower mi"ht say% ''y imam in the tafsir of the Qur'an by opinion is so(and(so% the imam of the 2alaf.' bn Abi 'ulayka said% 'Abu 1akr as(2iddi! was asked about the tafsir of a letter of the Qur'an and said% 3Which heaven will cover me and which earth will bear me0 Where will "o0 What will do if say about a letter of the 1ook of Allah other than what Allah Almi"hty meant03 bn 'Atiyya said% 32everal of the 2alaf used to explain the Qur'an and made the 'uslims continue in that. As for the be"innin" of the commentators on whom they relied% there was 'Ali ibn Abi Talib% and he was followed by 'Abdullah ibn 'Abbas% who devoted himself to the sub&ect and perfected it. He was followed by scholars like 'u&ahid% 2a'id ibn Hubayr and others. 'ore is transmitted from him in that than is retained from 'Ali. bn 'Abbas said% 'What took of tafsir of the Qur'an was from 'Ali ibn Abi Talib.' 'Ali used to praise the tafsir of bn 'Abbas and encoura"ed people to take it from him. bn 'Abbas used to say about himself% 'An excellent translator of the Qur'an is 'Abdullah ibn 'Abbas.' 'Ali said about him% ' t is as if bn 'Abbas looks at the unseen throu"h a fine curtain.'3 He was followed by 'Abdullah ibn 'as'ud% =bayy ibn Da'b% 5ayd ibn Thabit% and 'Abdullah ibn 'Amr ibn al('As. All that is taken from the 7ompanions has excellent preference because they witnessed the revelation and its descent in their lan"ua"e. 'Amir ibn Wathila said% 3 saw 'Ali ibn Abi Talib speakin". heard him say in his +hutba% 'Ask me. 1y Allah% you will not ask me about anythin" that will happen until the Aay of $isin" but that will tell you about it. Ask me about the 1ook of Allah. 1y Allah% there is

no ayat but that know whether it was revealed at ni"ht or in the day% revealed on flat "round or on a mountain.'3 bn al(Dawwa' rose and asked about 'urat adh$:hariyat )*./. 'Abdullah ibn 'as'ud said% 3 f knew of anyone with more knowled"e of the 1ook of Allah than me% who could be reached by mounts% would "o to him.3 A man asked him% 3Have you not met 'Ali ibn Abi Talib03 '>es%3 he replied% 3 have met him.3 'asru! said% 3 found some of the 7ompanions of 'uhammad% may Allah bless him and "rant him peace% like pools which water one person% some like pools which water two% and some such that if all people had come to it% it would satisfy them. 'Abdullah ibn 'as'ud was one those pools.3 Abu 2a'id al(Dhudri reported that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3The most merciful to my community is Abu 1akr% the stron"est in the deen of Allah is '=mar% the most truly modest is '=thman% the one with the most knowled"e of &ud"ement is 'Ali% and the one with most knowled"e of the shares of inheritance is 5ayd. The one with the most recitation of the 1ook of Allah is =bayy ibn Da'b. The one with the most knowled"e of the lawful and unlawful is 'u'adh ibn Habal. The trustworthy representative of this community is Abu '=bayda ibn al(Harrah. Abu Hurayra is a vessel of knowled"e and 2alman is a sea of knowled"e which is not perceived. Oe"etation has not shaded nor has the earth supported anyone with a more truthful ton"ue than Abu Aharr.3 bn 'Atiyya said% 3The prominent 6ollowers )Tabi'un/ included al(Hasan al(1asri% 'u&ahid% 2a'id ibn Hubayr and 'Al!ama. 'u&ahid studied recitation with bn 'Abbas coupled with understandin" the meanin"% stoppin" at every ayat. ' krima and ad(Aahhak followed them. #ven if ad(Aahhak did not meet bn 'Abbas% he studied with bn Hubayr. As for as(2uddi% 'Bmir ash(2ha'bi attacked him and Abu 2alih because he thou"ht that they fell short in investi"ation.3 Then the tafsir was transmitted by &ust men of every "eneration% as the 8rophet% may Allah bless him and "rant him peace% said% 3This knowled"e will be carried by &ust men of every "eneration% discardin" from it the deviation of the excessive% the ascriptions of the falsifiers and the interpretation of the i"norant.3 )Abu '=mar and others related it/. Al( Dhatib al(1a"hdadi said% 3This testimony from the 'essen"er of Allah% may Allah bless him and "rant him peace% shows that Qur'anic interpreters are scholars of the deen and imams of the 'uslims because they "uard the 2hari'a a"ainst deviation and the ascription of falsehood and refute the interpretation of i"norant fools. Cne must consult them and rely on them in the business of the deen.3

The Book being e" lained by the &unna# and what has been transmitted about that
Allah says, "And We have sent down the !eminder to you so that you can ma+e clear to man+ind what has been sent down to them" ).M,GG/% and " hose who oppose his command should beware of a testing trial coming to them or a painful punishment stri+ing them" )-G,*+/ and " ruly you are guiding to a 'traight 9ath." )G-,G+/ t is made

obli"atory to obey the 8rophet% may Allah bless him and "rant him peace% in more than one ayat of the 1ook and that is connected to obeyin" Allah% Allah says% "Whatever the Messenger gives you you should accept and whatever He forbids you you should forgo." )*+,9/ bn 'Abdu'l(1arr mentioned that 'Abdu'r($ahman ibn >aEid saw a muhrim wearin" his ordinary clothes and he forbade him to do that. The man said to him% 31rin" me an ayat from the 1ook of Allah which removes my clothes.3 He recited to him% "Whatever the Messenger gives you you should accept and whatever He forbids you you should forgo." )*+,9/ Hisham ibn Hu&ayr said% 3Tawus prayed two ra+'ats after 'Asr and bn 'Abbas said% '2top performin" them.'' He said% ' t is only forbidden to take them as a sunna.' bn 'Abbas said% 'The 'essen"er of Allah% may Allah bless him and "rant him peace% forbade prayin" after 'Asr. do not how whether you will be punished or rewarded for them because Allah says% "When Allah and His Messenger have decided a thing it is not for any believing man or believing woman to have a choice about it." )NN,NM/'3 Abu Aawud related from al('i!dam ibn 'a'dikarib that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3 was "iven the 1ook and its like with it. t will not be lon" before a satiated man on his throne declares% 'This Qur'an is all you need. 'ake lawful whatever you find lawful in it and make unlawful whatever you find unlawful in it.' 1ut domestic donkeys are not lawful for you nor is eatin" any beast of prey with fan"s nor is somethin" dropped by someone who has a treaty with you until its owner declares himself free of it. f someone stops off with some people% they must "ive him hospitality. f they do not% he can le"ally pursue them for the e!uivalent cost of his due hospitality.3 Al(Dhattabi said that the words% 3 was "iven the 1ook and its like with it%3 can be interpreted in two ways. Cne is that it means he was "iven hidden revelation which is not recited in the same way that he was "iven the outward recited part. The second is that he was "iven the 1ook as recited revelation and was "iven clarification like it% meanin" permission to explain what was in the 1ook% makin" it "eneral and specific% addin" to it and le"islatin" what is in it. Therefore it is mandatory to act by that and to accept it like the outward recited Qur'an. The hadith is a warnin" a"ainst opposin" those established sunan which are not in the Qur'an% as was done by the Dhari&ites and $afidites. They attached themselves to the literal text of the Qur'an and abandoned the sunnas which contain the clarification of the 1ook. This hadith contains evidence that there is no need to compare the hadith with the 1ook. Whatever is confirmed as bein" from the 8rophet is evidence in itself. As for what some relate% 3When a hadith comes to you% compare it with the 1ook. f it a"rees with it% take it. Ctherwise% discard it%3 it is a baseless false hadith. The clarification is of two types, a "eneral clarification of the 1ook% like clarifyin" the five prayers% their times% prostration% ru+u' and all their rulin"s% the amount and time of 2a+at and the types of property from which it is taken% and the details the practices of ha&&. When the 8rophet% may Allah bless him and "rant him peace% performed the ha&& with the people% he said% 3Take your practices from me%3 and he said% 38ray as you saw me prayin".3 )al(1ukhari/ ' mran ibn Husayn said to a man% 3>ou stupid man@ Ao you find :huhr in the 1ook of Allah as four ra+'ats in which recitation is not aloud@3 Then he

enumerated for him the prayer% 2a+at and the like and then said% 3Ao you find this explained in the 1ook of Allah0 The 1ook of Allah Almi"hty did not define this while the 'unna explains it@3 Al(AwEa'i reported that Hassan ibn 'Atiyya said% 3$evelation descended on the 'essen"er of Allah% may Allah bless him and "rant him peace% and Hibril brou"ht him the 2unna which explains that.3 K Al(AwEa'i also reported that 'akhul said% 3The Qur'an is more in need of the 2unna than the 2unna is of the Qur'an.3 >ahya ibn Abi Dathir said% 3The 2unna &ud"es the 1ook and the 1ook does not &ud"e the 2unna.3 Al(6udayl ibn 5iyad said that he heard Ahmad ibn Hanbal bein" asked about this hadith and he said% ' am not so bold as to say it% but say the 2unna explains and clarifies the 1ook.3

How to learn and understand the Book of Allah and the &unna of His 'ro het( )t is re orted that it used to be easier to act by it than to memorise it
n the 8itab al$(ayan% ad(Aani reports from '=thman% bn 'as'ud and =bayy that the 'essen"er of Allah% may Allah bless him and "rant him peace% used to recite ten ayats to them% and they did not "o on to another ten until they knew what action was connected to those ayats. 2o we should learn the Qur'an and how to act by it at the same time. t is reported that as(2ulami said% 3When we learned ten ayats of the Qur'an% we did not learn the ten after them until we knew what they contained of the halal and haram% of prohibitions and commands.3 n the Muwatta'% 'alik reported that he heard that 'Abdullah ibn '=mar spent ei"ht years learnin" 'urat al$(a)ara. n his book% he 1ames of hose who ransmitted from Mali+, Ahmad ibn 'Ali ibn Thabit mentions that ;afi' transmitted that bn '=mar said% 3'=mar learned al(1a!ara over twelve years. When he finished% he slau"htered a camel.3 Al(Anbari reports that 'Abdullah ibn 'as'ud said% 3 t was difficult for us to memorise the words of the Qur'an% but easy for us to act by them. After us will be people for whom it is easy to memorise the Qur'an% but hard to act by it.3 t is reported that bn '=mar said% 3The best of the 7ompanions of the 'essen"er of Allah% may Allah bless him and "rant him peace% at the be"innin" of this 7ommunity only memorised a sura or two of the Qur'an. They were "iven the "ift of actin" by the Qur'an. The last of this community will recite the Qur'an ? children and blind ? and will not be "iven the "ift of actin" by it.3 Dhalaf ibn Hisham al(1aEEar was heard to say% 3 only think that the Qur'an our hands has been denuded :of action<. That is because we were told that '=mar ibn al(Dhattab memorised 'urat al$(a)ara over the course of about ten years. When he had memorised it% he slau"htered a camel to thank Allah. n our time% a boy sits before me and recites a third of the Qur'an without missin" out a sin"le letter. only reckon that the Qur'an is denuded in our hands.3

The meaning of the words of the 'ro het# *The Qur'an was re+ealed in se+en ahruf $dialects,modes%(*
n the 2ahih of 'uslim% =bayy ibn Da'b reported that the 8rophet% peace be upon him% was with the 1anu 4hifar when Hibril came to him and said% 3Allah commands you to

recite the Qur'an to your 7om(munity in one mode.3 He said% 3 ask Allah for His pardon and for"iveness. 'y 7ommunity will not be able to do that.3 Then he came a second time and said% 3Allah commands you to recite the Qur'an to your 7ommunity in two modes.3 He said% 3 ask Allah for His pardon and for"iveness. 'y 7ommunity will not be able to do that.3 He came a third time and said% 3Allah commands you to recite the Qur'an to your 7ommunity in three modes.3 He replied% 3 ask Allah for His pardon and for"iveness. 'y 7ommunity will not be able to do that.3 He came a fourth time and said% 3Allah commands you to recite the Qur'an to your community in seven modes. Whichever mode they recite% it is correct.3 At(Tirmidhi reported that =bayy said% 3The 'essen"er of Allah% may Allah bless him and "rant him peace% met Hibril and said% 'Hibril% was sent to an illiterate community. 2ome of them are old women and old men% boys and "irls% and men who do not read at all.' He said to him% ''uhammad% the Qur'an was revealed in seven modes.3 )sahih/ This story is confirmed in the main authorities, al( 1ukhari% 'uslim% the Muwatta'% Abu Aawud% an(;asa'i and other books in the form of the story about Hisham ibn Hakim with '=mar which we will mention later. 2cholars disa"ree about what is meant by the seven modes% and there are thirty(five thin"s mentioned by al(1usti. We will mention five of them here, (This is the position of most of the people of knowled"e% such as 2ufyan ibn '=yayna% 'Abdullah ibn Wahb% at(Tabari% at(Tahawi and others. What is meant are the seven manners of synonyms with different expressions% like a)bala% ta'ala and halluma )all of which mean 3come here3/. At(Tahawi said% 3The clearest elucidation of that is what is mentioned in the hadith of Abu 1akra% 'Hibril came to the 8rophet% may Allah bless him and "rant him peace% and said% 3$ecite in one mode.3 'ika'il said% 3 ncrease it.3 He said% 3$ecite it in two modes.3 'ika'il said% 3 ncrease it%3 until it was seven modes. He said% 3$ecite it. #ach is ade!uate unless you confuse an ayat of mercy for an ayat of punishment or an ayat of punishment with an ayat of mercy.3' That is like halluma% ta'ala% a)bala% adhhaba% asra'a and 'a33ala. t is related from bn 'Abbas that =bayy ibn Da'b used to recite 3wait for us3 )*9,.N/ "undhuruna" as 3umhuluna3% "a+h+hiruna"% and "ar)ubuna". With the same isnad% it is reported that =bayy recited in -,.+ "marru" instead of "mashaw" and "sa'aw3 )they walk/. n al(1ukhari% aE(5uhri said% 3These modes are about the same matter. They do not differ in respect of the halal and haram.3 At(Tahawi said% 3There was scope for people in the letters since they were unable to take the Qur'an in other than their dialects because they were illiterate and only a few of them could write. t was hard for someone with a dialect to chan"e to another. f he wanted to do that% it would have entailed "reat hardship and so they were "iven scope re"ardin" different expressions as lon" as the meanin" was the same. They remained like that until many of them could write and the dialects reverted to that of the 'essen"er of Allah% may Allah bless him and "rant him peace. Then they were able to memorise those words and they no lon"er had the allowance to recite differently.3 bn 'Abdu'l(1arr said% 3 t is clear that scope for the seven modes was at a particular time out of necessity. When that necessity was removed% the rulin" of the seven was removed% and the Qur'an was recited in one mode.3

( 2ome people say that the seven dialects in the Qur'an are the seven dialects of all the Arabs% both >amani and ;iEar% because the 'essen"er of Allah% may Allah bless him and "rant him peace% was not i"norant of any of them. He was 3"iven all the words3. t does not mean that the one mode has seven aspects% but these seven dialects are in different parts of the Qur'an. 2ome of it is in the dialect of Quraysh% some in that of Hudhayl% some in HawaEin% and some in >amani. Al(Dhattabi said% 3That is how the Qur'an is recited in seven ways.3 This is the meanin" of the Qur'an bein" revealed in seven modes. Al(Qasim ibn 2allam believed that and bn 'Atiyya preferred it. 2ome tribes used writin" more than others. Anas mentioned that when '=thman told them copy out the Qur'an% he said% 3When you and 5ayd differ% then write in the dialect of Quraysh. t was revealed in their dialect.3 )al(1ukhari/ Qadi bn at(Tayyib :al(1a!illani< said% 3The meanin" of '=thman's words that it was revealed in the dialect of Quraysh% means most of it. t is not a definitive proof that it is all in the dialect of Quraysh since there are words and letters which differ from the dialect of Quraysh. This indicates that it was revealed in all the lan"ua"e of the Arabs% and no one can say that it was &ust Quraysh or one part of the Arabs rather than others. bn 'Abdu'l(1arr said that this meant that most of it was revealed in the dialect of Quraysh because other than the dialect of Quraysh exists in sound readin"s with the use of the ham2as and the like. Quraysh did not use the ham2a. bn 'Atiyya said that the meanin" of the 3seven modes3 is that the expressions of the seven tribes are in it. ( These seven dialects are all from the tribes of 'udar. 2ome people said that. They used as evidence what '=thman said% 3The Qur'an was revealed in the lan"ua"e of 'udar.3 They said% 3 t is possible that part of it is that of Quraysh% part Dinana% part Asad% part Hudhayl% part Taym% part Aaba% and part Qays. They said these tribes of 'udar contain the seven dialects in these ranks. bn 'as'ud used to like those who copied out the Qur'ans to be from 'udar. Cthers ob&ected to the idea that it was all from 'udar and said that there are rare usa"es in 'udar with which it is not permitted to write the Qur'an. ( What is related from some scholars is exemplified by Qadi bn at(Tayyib who said% 3 have reflected on the aspects of the differences in recitation and have found them to be seven. 2ome involve chan"es of vowelin" while the meanin" and form remain% like atharu and athara in ..,9JP some do not chan"e their form but chan"e their meanin" throu"h inflection% as in NM,.+% readin" ba'id or ba'idaP some retain their form and chan"e their meanin" with different lettersP some chan"e the form while the meanin" remains as in .F.,* where both 'ahn and suf mean woolP some chan"e their form and meanin"P some entail a chan"e of orderP and some consist of addition or reduction. ( What is meant by the seven modes are meanin"s in the 1ook of Allah, command and prohibition% promise and threat% stories% ar"uments and parables. bn 'Atiyya says that this is weak because that is not called ahruf. 6urthermore there is consensus that it does not occur in makin" the lawful lawful or chan"in" any of the meanin"s. Qadi bn at(Tayyib mentioned a hadith alon" these lines from the 8rophet% may Allah bless him and "rant him peace% and then said% 3This is not part of what it is allowed for them to recite.3 Harf in this means 'manner' as Allah says% 'one who worships Allah on an edge.' )--,../. That

is the meanin" of the hadith about the seven means of allowin" and forbiddin" and the like. t is also said that what is meant by the seven ahruf are the seven readin"s that we have because all of that is sound as the 8rophet% may Allah bless him and "rant him peace% stated. This% however% is not correct% as we will now explain.

&ection on the se+en readings

'ost scholars% like ad(Aawudi% bn Abi 2ufra and others said that these seven readin"s which are ascribed to the seven readers are not the seven ahruf for which the 7ompanions had allowance to recite. They refer merely to one harf of those seven% which is what '=thman collected in the copy of the Qur'an which he authorised. bn an(;ahhas and others mentioned that. These seven famous readin"s ) )ira'at/ are the selections of those mams of recitation. That is because each of them chose what he related and the aspect he knew of the recitations which he considered to be the best and most appropriate. #ach held to a path% related and recited it% and became famous for it. He is known for it and it is ascribed to him% like the mode of ;afi' and the mode of bn Dathir. Cne of them did not forbid choosin" another nor ob&ect to it. He allowed it. #ach of those seven has two or more choices related from him. All are sound. 'uslims at this time have a"reed to rely on what is sound from these imams. That which they related of the readin"s and wrote in books. The consensus remains that they are correct% and the preservation of the 1ook which Allah promised has been secured. This is the position of the earlier imams and excellent reliable men like Qadi Abu 1akr ibn at( Tayyib% at(Tabari and others. bn 'Atiyya said% 3These seven readin"s have lasted throu"h different times and places and the prayer is performed usin" them as their soundness is established by consensus. As for the rare ) shadhdh/ readin"s% the prayer is not performed usin" them because there is no consensus on that. As for what is related from the 7ompanions and the 6ollowers about that% it can only be believed that they transmitted that. As for what is related from Abu's(2ammal and those connected to him% one does not rely on it.3 2omeone else said% 3As for the rare )shadhdh/ readin"s of the copies of the transmitted Qur'an% they are not considered to be the Qur'an% and are not acted on as if they were part of it. t is most probable that they are clarification of the interpretation of the position of the one to whom they are ascribed% like the readin" of bn 'as'ud. f the transmitter is explicit about havin" heard it from the 'essen"er of Allah% may Allah bless him and "rant him peace% then scholars have two positions about actin" on it, ne"ative or positive . The ne"ative position is based on the fact that the transmitter did not relate it as a hadith% but as Qur'an% and it is not affirmed as such and so is not confirmed. The positive position is that even if it is not affirmed as Qur'an% it is affirmed as sunna% and that obli"es action% &ust as the case with all sin"le ahadith.

&ection- The hadith of '.mar and Hisham

bn 'Atiyya said% 3Allah allowed these seven modes to His 8rophet% may Allah bless him and "rant him peace% and Hibril brou"ht them to him in a way which ensured inimitability and precise cohesion. His words% '!ecite what is easy of it,' did not permit any of the 7ompanions to chan"e any expression in one of these dialects as he wished. f that had been the case% then the Qur'an would not have been inimitable% as people would have chan"ed this and that and then it would have become other than what was revealed from Allah. The permission was for the seven modes of the 8rophet% may Allah bless him and "rant him peace% in order to "ive ample scope to his 7ommunity. Cnce he recited to =bayy what Hibril brou"ht him% and once to bn 'as'ud what had been presented to him. This was the crux of the difference between '=mar ibn al(Dhattab's readin" of 2urat al( 6ur!an and that of Hisham ibn Hakim. Ctherwise how was it proper for the 8rophet% may Allah bless him and "rant him peace% to say about the recitation of each of them which differed% 'That was how Hibril recited it to me.' Was it only that he recited it once like that and once like this0 This is the meanin" of what Anas said when he recited ' aswab' instead of 'a)wam' in 'urat al$Mu22ammil )9N,*/ meanin" 3more conducive3. He was told% 'We recite it 3a)wam3.' He replied% '3Aswab3% 3a)wam3 and 3ahya'3 are all the same.3 This is the sense of what is reported from the 8rophet% may Allah bless him and "rant him peace. f anyone had been permitted to do that% that would have invalidated the words of Allah% '/t is We who have sent down the !eminder and We will preserve it.' ).*,+/.3 Al(1ukhari% 'uslim and others related that '=mar ibn al(Dhattab said% 3 heard Hisham ibn Hakim recitin" 'urat al$,ur)an in a different way from how read it% and the 'essen"er of Allah% may Allah bless him and "rant him peace% himself had recited it to me. almost "rabbed him% but waited until he had finished. Then "ot him by his cloak and took him to the 'essen"er of Allah% may Allah bless him and "rant him peace. said% ''essen"er of Allah% heard this one recitin" 'urat al$,ur)an differently to how you recited it to me@' The 'essen"er of Allah% may Allah bless him and "rant him peace% said% 'Let him recite.' He recited it as had heard him recite it. The 'essen"er of Allah% may Allah bless him and "rant him peace% said% 'That is how it was revealed.' Then he told me% '$ecite.' recited it and he said% 'That is how it was revealed. This Qur'an was revealed in seven modes% so recite whatever you find easy of it.'3 2imilar to this hadith is what 'uslim transmitted from =bayy ibn Da'b. He said% 3 was in the mos!ue when a man came in to pray. He recited a readin" to which ob&ected. Then another man entered and recited a different recitation to that of his companion. When they finished the prayer% we all went to the 'essen"er of Allah% may Allah bless him and "rant him peace% and said% 'This one recited a readin" to which ob&ected and the other entered and used a different recitation to that of his companion.' The 8rophet% may Allah bless him and "rant him peace% commanded them to recite% and the 8rophet commended what they done. Then doubt entered my heart such as had not even affected me in the ;ahiliyya. When the 8rophet% may Allah bless him and "rant him peace% saw what had overpowered me% he struck my chest and started to sweat% feelin" alarm as if had been lookin" at Allah. He said to me% '=bayy% was sent a messa"e to recite the Qur'an in one mode and replied that wanted it to be made easy for my community. A second messa"e commanded me to recite it in two modes% and replied that wanted it to be

made easy for my community. Then was told the third time% 3$ecite it in seven modes. >ou can ask for somethin" for each time you returned to ask.3 said% 3C Allah% for"ive my 7ommunity@ C Allah% for"ive my 7ommunity@3 delayed the third until a Aay when all creation even brahim% peace be upon him% will ask of me.'3 =bayy meant that he felt confusion and astonishment% in other words he had an impulse from 2haytan which sullied his state and muddied his mind at that moment. The difference of the readin"s seemed terrible to him while it was not in itself terrible. Ctherwise what would entail denial of the difference in the recitations% when that is not necessary0 8raise be to Allah who abro"ated what is "reater than a readin"@ When the 8rophet% may Allah bless him and "rant him peace% saw the thou"ht that occurred to him% he woke him up by strikin" his chest. The result of that was the expansion of his breast and inward illumination so that the unveilin" and expansion took him to a state of vision. When the u"liness of that thou"ht was clear to him% he feared Allah and sweated profusely out of shame before Allah. This thou"ht is the type of thin" about which the 8rophet% may Allah bless him and "rant him peace% spoke when they said to him% 3We find thin"s in ourselves which one of us finds too terrible to speak about.3 He asked% 3Ao you experience that03 3>es%3 they replied. He said% 3That is clear faith.3 )'uslim from Abu Hurayra/

The collection of the Qur'an and the reason '.thman had co ies of the Qur'an co ied out and burned the rest( The memorisation of the Qur'an by the Com anions in the time of the 'ro het
n the time of the 8rophet% the Qur'an was scattered in the breasts of men. 8eople wrote some of it in on pa"es% on skins and on white stones and flat stones% scraps and other thin"s. Then a "reat number of the reciters were killed in 1attle of >amama in the time of Abu 1akr. 2omethin" like 9FF of them were killed in a sin"le day and '=mar ibn al( Dhattab su""ested to Abu 1akr to collect the Qur'an out of fear that the shaykhs of the reciters such as =bayy% bn 'as'ud and 5ayd would all die. 5ayd ibn Thabit recommended that% and so after "reat effort. he collected it to"ether without puttin" the suras in order. Al(1ukhari reports that 5ayd ibn Thabit said% 3After the slau"hter in the war of >amama% Abu 1akr sent for me% and '=mar was with him. Abu 1akr said% ''=mar has come to me and said% 3'any people were killed in the 1attle of >amama% and fear that many Qur'an reciters will be killed in other places and so much of the Qur'an will be lost unless you collect it. think that you should collect the Qur'an to"ether.3' Abu 1akr said% ' said to '=mar% 3How can do somethin" which the 'essen"er of Allah did not do03 '=mar said% 31y Allah% it is better.3 '=mar kept on at me about it until Allah opened my breast to it. think what '=mar thinks.'3 5ayd ibn Thabit continued% 3'=mar was sittin" with him% not speakin". Abu 1akr said% '>ou are an intelli"ent youn" man and we have no doubts about you. >ou used to write down the revelation for the 'essen"er of Allah% may Allah bless him and "rant him peace. Therefore you are to search out the Qur'an and collect it.' 1y Allah% if he had obli"ed me to move one of the mountains% that would not have been wei"htier for me than his command to me to collect to"ether the Qur'an. replied% 'How

can the two of you do somethin" which the 'essen"er of Allah% may Allah bless him and "rant him peace% did not do0' Abu 1akr said% '1y Allah% it is better.' He continued to keep on at me until Allah opened my breast to that which Allah had opened the breasts of Abu 1akr and '=mar. 2o be"an to search out the Qur'an and collect it from the parchments% shoulder(blades% palm fronds and the breasts of men until found two ayats of 'urat at$ awba with DhuEayma al(Ansari that did not find with anyone else, 'A Messenger has come to you from among yourselves...' )+,.-J/ The copy of the Qur'an in which the Qur'an was collected remained in the possession of Abu 1akr until Allah took him% and then it was with '=mar until Allah took him% and then it was with Hafsa bint '=mar.3 f it is asked what was the point of '=thman unifyin" people under a sin"le copy of the Qur'an when Abu 1akr had already achieved that% then the response is that the aim of '=thman was not to "ather people in order to compile the Qur'an. Ao you not see that he sent to Hafsa to ask her to "ive him the copy of the Qur'an so that it could be copied out and then returned to her0 '=thman did that because people were disa"reein" about the various recitations owin" to the fact that the 7ompanions had spread to different areas and had be"un to stron"ly disa"ree% such as the conflict which took place between the people of ra! and the people of 2yria accordin" to Hudhayfa. They &oined an expedition to Armenia and each "roup recited what had been transmitted to them. They disa"reed and !uarrelled and some of them called the others unbelievers% renouncin" them completely% cursin" one another. Hudhayfa was alarmed at what he saw. As soon as he arrived back to 'adina% accordin" to al(1ukhari and at(Tirmidhi% before returnin" to his house he went to '=thman and said% 3This 7ommunity has reached the sta"e where it will be destroyed@3 3Why0' asked '=thman. He said% 3 t is about the 1ook of Allah. was on this expedition and some of the people of ra!% 2yria and the Hi&aE came to"ether.3 Then he described what had happened and said% 3 fear that they will differ about their 1ook as the Hews and 7hristians differed.3 This is evidence of the falseness of those who say that the seven ahruf are the seven present readin"s because there is no disa"reement about them. 2uwayd ibn 4hafala reported from 'Ali ibn Abi Talib that '=thman said% 3What do you think about the copies of the Qur'an0 The people have disa"reed about the reciters until a man says% ''y readin" is better than your readin". 'y readin" is more excellent than your readin".' This is e!uivalent to disbelief.3 He replied% 3What is your view% Amir al('u'minin03 He said% ' think that we people should a"ree on one readin". f you differ today% those after you will disa"ree more stron"ly.3 'Ali said% 3The correct opinion is yours% Amir al('u'minin.3 2o '=thman sent a messa"e to Hafsa sayin"% 32end us the pa"es in your possession and we will copy them and then return them to you.3 2he sent them to him and he ordered 5ayd ibn Thabit% 'Abdullah ibn aE(5ubayr% 2a'id ibn al('As% and 'Abdu'r($ahman ibn al(Harith ibn Hisham to make copies of them. '=thman told the "roup of Qurayshis% 3When you and 5ayd ibn Thabit disa"ree about any of the Qur'an% write it in the dialect of Quraysh. t was revealed in their lan"ua"e.3 They did that. When they had copied it out% '=thman returned the pa"es to Hafsa and he sent a copy of what they had copied out to every re"ion and commanded that every sheet or copy which had any other form of the Qur'an should be burned. '=thman did this after "atherin" the 'uha&irun and Ansar and a "roup

of 'uslims and consultin" them about it. They a"reed to collect what was sound and firm of the well(known readin"s from the 8rophet% may Allah bless him and "rant him peace% and discard anythin" else. They thou"ht that what he decided was ri"ht and correct. 'ay Allah have mercy on him and all of them.3 bn 2hihab said that he was told by '=baydullah ibn 'Abdullah that 'Abdullah ibn 'as'ud disliked 5ayd ibn Thabit copyin" out the Qur'an and said% 37ompany of 'uslims% withdraw from makin" copies and entrustin" it to one man. 1y Allah% became 'uslim while he was in the loins of an unbelievin" father@3 meanin" 5ayd ibn Thabit. That is why 'Abdullah ibn 'as'ud said% 38eople of ra!% conceal the copies of the Qur'an you have and conceal them. Allah says% ' hose who misappropriate will arrive on the :ay of !ising with what they have misappropriated.' )N,.M./. 'eet Allah with the copies of the Qur'an.3 )at(Tirmidhi/ Abu 1akr al(Anbari said% 3The fact that Abu 1akr% '=mar and '=thman chose 5ayd in the matter of collectin" the Qur'an does not mean that they were puttin" him over 'Abdullah ibn 'as'ud. 'Abdullah was better than 5ayd% older in slam% had attended more battles and possessed more virtues. 5ayd% however% knew more of the Qur'an than 'Abdullah since he had memorised it all durin" the lifetime of the 'essen"er of Allah% may Allah bless him and "rant him peace% whereas 'Abdullah had only memorised about seventy suras while the 'essen"er of Allah% may Allah bless him and "rant him peace% was alive and learned the rest after his death. The one who knew the entire Qur'an and memorised it while the 'essen"er of Allah% may Allah bless him and "rant him peace% was alive was more entitled to compile the Qur'an and to be preferred and chosen to do so. ;o i"norant person should suppose that this is an attack on 'Abdullah ibn 'as'ud since the fact that 5ayd had the better memory of the Qur'an of the two does not mean that he should be preferred to him in "eneral terms because 5ayd also knew more Qur'an than Abu 1akr and '=mar% and he was certainly not better than them or e!ual to them in virtue.3 Abu 1akr al(Anbari said% 3The ob&ection which 'Abdullah ibn 'as'ud made was done in an"er and is not acted upon or accepted. There is no doubt that once he was no lon"er an"ry he was satisfied with the excellence of the decision of '=thman and the 7ompanions of the 'essen"er of Allah% may Allah bless him and "rant him peace% and concurred with their a"reement and abandoned his opposition to them.3 Cne scholar said that 'Abdullah ibn 'as'ud died before learnin" all the Qur'an. >aEid ibn Harun said% 3The two suras of refu"e have the same status as al$(a)ara and Al '/mran. Anyone who claims that they are not part of the Qur'an has re&ected Allah Almi"hty.3 He was asked% 'What about what 'Abdullah ibn 'as'ud says about them03 He replied% 3There is no disa"reement amon" the 'uslims that 'Abdullah ibn 'as'ud died before memorisin" all of the Qur'an.3 This re!uires some investi"ation% as will come. Hammad said ? think !uotin" Anas ibn 'alik ? 3They disa"reed about an ayat and would say% 'The 'essen"er of Allah% may Allah bless him and "rant him peace% recited it to so(and(so.' He mi"ht be three days from 'adina and he would be sent for and would be asked% 'How did the 'essen"er of Allah% may Allah bless him and "rant him peace%

recite such(and(such an ayat to you0' and they would write it as he said.3 bn 2hihab said% 3Cne day they disa"reed about tabut. 5ayd said tabuh. bn aE(5ubayr and 2a'id ibn al('As said% tabut. The disa"reement was taken to '=thman who said% 'Write it with ta'. t was revealed in the lan"ua"e of Quraysh.3 )al(1ukhari and at(Tirmidhi/ '=thman had several copies of the Qur'an made. 2ome say there were seven while the ma&ority say that there were four. They were sent to various areas. 'atrix copies were sent to ra!% 2yria and #"ypt% and the reciters of the cities relied on them and none of them differed from the ori"inal copy in the manner in which it was conveyed. There is not found amon" the seven reciters any real difference in the words% neither more nor less. That is because they all relied on what was conveyed in '=thman's copy. Al(Anbari !uoted 2uwayd ibn 4hafala in 8itab ar$!add% 3 heard 'Ali ibn Abi Talib say% '7ompany of people@ 6ear Allah and beware of excess about '=thman and callin" him 3The burner of Qur'ans3. 1y Allah% he only burned them on the basis of the advice of a council of us% the 7ompanions of 'uhammad% may Allah bless him and "rant him peace.'3 t is also reported that 'Ali said% 3 f had been ruler at the time of '=thman% would have done to the copies of the Qur'an the same thin" that '=thman did.3

&ection
Cur scholars say that what '=thman did refutes the Hululis and Hashwites who say that the letters and sounds are eternal and that recitation and readin" are eternal and that faith is eternal and the ruh is eternal. The 7ommunity and all "roups of the 7hristians% Hews and 1rahmans believe ? and indeed% every theist and unitarian ? that that which is eternal is unaffected by any event% and no one's power can affect it by any aspect or means. ;on( existence is not possible for the eternal and the eternal does not become temporal and the temporal does not become eternal. As for the eternal% there is no be"innin" to its existence whereas the temporal is that which exists after it was not. &ection The $afidites attack the Qur'an and say% 3Cne person is sufficient to confirm the transmission of an ayat and mode &ust as you have done. >ou confirmed the statement of a sin"le man% DhuEayma ibn Thabit% in reportin" about the end of 2urat al(Tawba and the ayat in 'urat al$Ah2ab 'Among the believers are men<' )NN,-N/.3 The reply to them is that when DhuEayma mentioned these words% many of the 7ompanions remembered them and 5ayd himself reco"nised them. That is why he said% 3The last two ayats of 'urat at$ awba were missin".3 f he had not already known them% he would not have known that anythin" was missin". 2o the ayat was in fact established by consensus% not by DhuEayma alone. The second answer is that it was established by the testimony of DhuEayma alone and the evidence of its soundness is found in the description of the 8rophet% may Allah bless him and "rant him peace% and so has no need for another witness% which is not the case of the ayat in al$Ah2ab. That is established by the testimony of 5ayd and Abu DhuEayma who heard it from the 8rophet. t is mentioned that Abu DhuEayma is not the same DhuEayma with whom the ayat of at$ awba found

and he was known amon" the Ansar. Anas knew him. The one with whom the ayat of al$ Ah2ab was found was DhuEayma ibn Thabit. There is no confusion in the story. n 'uslim and al(1ukhari% Anas ibn 'alik said% 3The Qur'an was "athered to"ether in the time of the 8rophet% may Allah bless him and "rant him peace% by four% all of whom were from the Ansar, =bayy% 'u'adh ibn Habal% 5ayd ibn Thabit% and Abu 5ayd.3 Anas was asked% 3Who is Abu 5ayd03 and he replied% 3Cne of my paternal uncles.3 Also in al( 1ukhari% Anas said% 3When the 8rophet died% may Allah bless him and "rant him peace% only four knew all the Qur'an, Abu'd(Aarda'% 'u'adh% ibn Habal% 5ayd and Abu 5ayd.3 bn at(Tayyib said% 3These traditions do not indicate that the Qur'an was not memorised in the time of the 8rophet and that only four of the Ansar knew it by heart as Anas stated. t is confirmed by multiple paths of transmission that the entire Qur'an was also known by '=thman% 'Ali% Tamim ad(Aari% '=bada ibn as(2amit% and 'Abdullah ibn 'Amr ibn al('As.3 Anas' words mean that only these four took it directly from the mouth of the 'essen"er of Allah% may Allah bless him and "rant him peace. 'ost of them learned it from one another. The Qadi did not mention 'Abdullah ibn 'as'ud and 2alim% the client of Abu Hudhayfa% althou"h they were amon" those who knew the entire Qur'an. t is reported that '=mar ibn al(Dhattab said% 3 was with the 'essen"er of Allah% may Allah bless him and "rant him peace% and with him were Abu 1akr and whomever Allah wished. We passed 'Abdullah ibn 'as'ud who was prayin". The 'essen"er of Allah% may Allah bless him and "rant him peace% asked% 'Who is recitin" the Qur'an0' He was told% ''Abdullah ibn =mm 'Abd.' He said% ''Abdullah recites the Qur'an fresh as it was revealed.'3 Cne scholar said that this meant that he recited the first harf in which the Qur'an was revealed rather than the other seven which the 'essen"er of Allah% may Allah bless him and "rant him peace% was allowed after the 'essen"er of Allah% Hibril% recited the Qur'an to him in $amadan. t is related that Abu Bubyan said% 3'Abdullah ibn 'Abbas asked me% 'Which of the recitations do you recite0' replied% 'The first recitation% that of bn =mm 'Abd.' He told me% '$ather it was the last. The 'essen"er of Allah% may Allah bless him and "rant him peace% used to present the Qur'an to Hibril once a year. n the year that he died% the 'essen"er of Allah read it to him twice. 'Abdullah was present and knew what was abro"ated and chan"ed in that.'3 n 'uslim% 'Abdullah ibn 'Amr stated that he heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 3Take the Qur'an from four, bn =mm 'Abd ? and he be"an with him ? 'u'adh ibn Habal% =bayy ibn Da'b and 2alim% the client of Abu Hudhayfa.3 These reports indicate that 'Abdullah knew all the Qur'an in the lifetime of the 'essen"er of Allah% contrary to what was said% and Allah knows best. n 8itab ar$!add% al(Anbari transmitted that 'Abdullah ibn 'as'ud said% 3 learned 9- )or 9N/ suras from the 'essen"er of Allah% may Allah bless him and "rant him peace% and read to him from al$ (a)ara as far as 'Allah loves those who repent' )-,---/.3 Abu sha! says that he learned the rest of the Qur'an from 'u&ammi' ibn Hariya al(Ansari. f this is true% the consensus which >aEid ibn Harun mentioned is true and that is why Qadi bn at(Tayyib did not

mention him amon" those who knew the Qur'an by heart in the time of the 'essen"er of Allah% may Allah bless him and "rant him peace. Allah knows best. 8art of what will indicate the soundness of bn 'as'ud's knowled"e of the Qur'an is that the people with the readin"s amon" the people of the Hi&aE% 2yria and ra! all traced their readin"s which they chose back to one of the 7ompanions who read it to the 'essen"er of Allah% may Allah bless him and "rant him peace. 'Asim traced his readin" to 'Ali and bn 'as'ud% bn Dathir to =bayy as did Abu 'Amr ibn al('Ala'% and 'Abdullah ibn 'Amir traced his to '=thman. All of them said that they had read it to the 'essen"er of Allah. The isnads of these readin"s are continuous and the transmitters are reliable% as al( Dhattabi stated.

!hat has come about the order of the suras and ayats of the Qur'an# its +owelling and dots# its hizbs and tens# the number of its letters# juz's, words and ayats
bn at(Tayyib said% 32ome say that the 2alaf differed about the order of the suras of the Qur'an and some of them wrote the suras in the order that they were revealed and put the 'akkan before the 'adinan% and some put al$Hamd ),atiha/ at the be"innin"% and others put al$'Ala) at the be"innin".' This was the case in the first copy of 'Ali. As for the copy of bn 'as'ud% it be"ins with 'Master of the :ay of the :een' ' ).,G/ and then al$(a)ara% and then an$1isa' with a different order. The copy of =bayy be"an with al$Hamd% then an$1isa', then Al '/mran% then al$An'am% then al$A'raf% then al$Ma'ida. There were si"nificant differences.3 bn at(Tayyib's answer is that it is possible that the order of the suras as we have today in the Qur'an is by i3tihad on the part of the 7ompanions. 'akki mentioned this in the tafsir of 'urat at$ awba. He mentioned the order of the ayats in the sura and that the placin" the basmala at the be"innin"s of them was from the 8rophet% peace be upon him. 2ince he did not command that for 'urat at$ awba% it was left without a basmala. This is the soundest of what is said about it. n the ;ami', bn Wahb stated that 2ulayman ibn 1ilal heard $abi'a bein" asked why al$ (a)ara and Al '/mran were put first when there were about ei"hty suras revealed before them and they were revealed in 'adina. $abi'a said% 3They were put first and the Qur'an was arran"ed accordin" to the knowled"e of those who arran"ed it and had knowled"e of that. This is what we ended up with and we do not ask about it.3 t is reported from Qatada that bn 'as'ud said% 3Whoever of you seeks a model% should model himself on the 7ompanions of the 'essen"er of Allah. They have the best hearts of this community% the deepest knowled"e% least artifice% strai"htest "uidance and the best state. Allah chose them to be the 7ompanions of His 8rophet and to establish His deen. 2o acknowled"e their excellence and follow in their footsteps. They followed strai"ht "uidance.3 2ome scholars say that the arran"ement of the suras of the Qur'an which we find in our copies of the Qur'an was at the instruction of the 8rophet% may Allah bless him and "rant him peace. What is related about the differences betwen the copies of =bayy% 'Ali and

'Abdullah was before the final presentation. The 'essen"er of Allah% may Allah bless him and "rant him peace% arran"ed those suras for them after they had done that. t is reported from bn Wahb that he heard 'alik say% 3The Qur'an was arran"ed accordin" to what they heard from the 'essen"er of Allah% may Allah bless him and "rant him peace.3 Al(Anbari mentioned in 8itab ar$!add% 3Allah Almi"hty revealed the Qur'an all at once to the lowest heaven% and then it came down in parts to the 8rophet over twenty years. A sura would be revealed about a matter which happened and an ayat would answer an in!uiry. Hibril would "ive the 'essen"er of Allah% may Allah bless him and "rant him peace% the place of the sura and the ayat. 2o the suras are in order as the ayats and letters are in order. All of it is from 'uhammad% the 2eal of the 'essen"ers% peace be upon him% from the Lord of the Worlds. Whoever chan"es the order of the suras is like someone who invalidates the order of the ayats and chan"es the letters and the words. There is no ar"ument a"ainst the people who possess the truth in puttin" al$(a)ara before al$An'am when al$An'am was revealed before al$(a)ara because the order is taken from the 'essen"er of Allah. He said% 38ut this sura in such(and(such a place.3 Al(1ara' said% 3The last of the Qur'an to be revealed was% " hey will as+ you for a fatwa. 'ay5 "Allah gives you a fatwa about people who die without direct heirs."'" )G,.9*/. Abu 1akr ibn 'Ayyash said% 3Abu sha! erred because it is reported from bn 'Abbas that the last part of the Qur'an to be revealed was% ''how fear of a :ay when you will be returned to Allah. hen every self will be paid in full for what it earned. hey will not be wronged' )-,-J./. Hibril told the 8rophet% peace be upon both of them% ''uhammad% put it at the be"innin" of -J. of al$(a)ara.'3 bn 1attal said% 3Whoever says this% does not say that the recitation of the Qur'an in the prayer and lessons must be in the order that it is in copies of the Qur'an. $ather it is only mandatory to put the suras in order when writin" them down% and it is not known that any of them said that the same order is mandatory in the prayer% in recitation of the Qur'an and study or that it is not lawful for someone to learn al$8ahf before al$(a)ara or al$ Ha33 before al$8ahf. Ao you not see that 'A'isha told the person who asked about this% 'There is nothin" wron" in whichever you recite first. The 8rophet used to recite one sura in a ra+'at and then would recite in the next rak'at a different sura than the one that follows it.' As for what is reported from bn 'as'ud and bn '=mar about it bein" disliked to recite the Qur'an out of order% claimin" that it upsets the heart% what they meant by that was recitin" the sura out of order and be"innin" from its end and then workin" backwards% because that is forbidden. 2ome people do this with the Qur'an and poetry to sub&ect the ton"ue to that and facilitate memorisation. Allah forbade doin" this in the Qur'an because it disorders His suras and is counter to what He meant by it.3 8art of what indicates that it is not obli"ed to use the chronolo"ical order of revelation in copies of the Qur'an is that it is confirmed that certain ayats were revealed in 'adina and then placed in 'akkan suras. 'A'isha said% 3'urat al$(a)ara and 'urat an$1isa' were

revealed when was with him )i.e. in 'adina/% but they come in the copies of the Qur'an before earlier suras of the Qur'an revealed in 'akka.3

&ection
As for the vowellin" of the Qur'an and its dots% it is reported that 'Abdu'l('alik ibn 'arwan commanded them to be added% and that was undertaken by al(Ha&&a& in Wasit. He worked on the task and added its hiEbs. He commanded the "overnor of ra!% al( Hasan% and >ahya ibn >a'mur to do that. After that he wrote a book in Wasit on the readin"s in which he compiled what was related about the disa"reement of people in relation to the script. 8eople used that book for a lon" time until bn 'u&ahid wrote his book on the readin"s. n 8itab at$ aba)at aE(5ubaydi !uotes al('ubarrad as sayin" that the first person to use dots in the Qur'an was Abu'l(Aswad ad(Au'ali. bn 2irin also mentioned that he had a copy of the Qur'an in which >ahya ibn >a'mur had put the dots.

&ection
As for the position re"ardin" the division of the Qur'an into "roups of ten ayats% bn 'Atiyya said% 3 n one of the histories read that the 'Abbasid al('a'mun commanded that to be done. t is also said that al(Ha&&a& did it.3 n the 8itab al$(ayan% ad(Aani said that 'Abdullah ibn 'as'ud disliked the markin" of tens in the copies of the Qur'an and that he erased them. 'u&ahid is reported to have disliked the tenths in copies of the Qur'an. Ashhab said% 3 heard 'alik bein" asked about the tens which are in the Qur'an in red and other colours and he disliked that% sayin"% 3There is nothin" wron" in markin" the tens with :normal< ink.3 He was asked about copies of the Qur'an in which the ends of suras were written alon" with the number of ayats in every sura. He said% ' dislike for anythin" :additional< to be written or vowelled in the master copies. As for those copies by which children learn% see no harm in doin" that.3 Ashhab said% 3Then he produced for us a copy of the Qur'an which had belon"ed to his "randfather. He had written it when '=thman had the Qur'an copied out. We saw the ends were written in ink in somethin" resemblin" a chain which extended for an entire line and saw that the ayats had diacritical marks in ink.3 Qatada said% 3They be"an with the dots% then with markin" the division of the fives and then the tens.3 >ahya ibn Abi Dathir said% 3The Qur'an was bare in the ori"inal copies and the first thin" that they did was to put dots on the ba'% ta' and tha'. They said% 3There is nothin" wron" in it. t makes it clearer.3 Then they put dots at the ends of ayats and then they put openin"s and ends of suras.3 Abu HamEa said% 3 brahim an(;akha'i noticed in my copy of the Qur'an the openin" of such(and(such a sura. He said to me% '#rase it. 'Abdullah ibn 'as'ud said% 3Ao not mix with the 1ook of Allah somethin" which is not part of it.3'3 Abu 1akr as(2arra& said% 3 asked Abu $aEin% 'Ao write ' 'ura such(and(such' in my copy of the Qur'an0' He replied% ' fear that people will come who do not know it and think that those words are part of the Qur'an.'3

Ad(Aani said% 3All these reports which allow the markin" of tenths and fives and be"innin"s of suras and the be"innin"s of ayats say that it was done by the 7ompanions whose i3tihad led them to that. think that those of them who ob&ected to that ob&ected to the use of colours like red% yellow and so forth% althou"h the 'uslims in other areas a"reed on their use in the master copies and other copies% and prohibition and error were removed from them in what they a"reed upon% Allah willin".

&ection
As for the number of its letters and 3u2's% 2allam al(Himani said% 3Al(Ha&&a& ibn >usuf "athered the reciters% huffa2 and scribes and said% 'Tell me how many letters are in the entire Qur'an.' was one of that "roup. We calculated and a"reed that the Qur'an had three hundred and forty thousand% seven hundred and forty )NGF%9GF/ letters. Then he said% 'Tell me which letter ends half of the Qur'an.' t was in al$8ahf% on the fa' of wa layatalattaf :.J,.+% "he should go about with caution."< He said% 'Tell me the thirds.' The first third was found to be at the be"innin" of +,.FF and at the second at the be"innin" of -M,.FF or .F.. The last third was the rest of the Qur'an. He said% 'Tell me the sevenths of the letters.' We did so.3 2allam% Abu 'uhammad% stated% 3We did that over four months. #very ni"ht al(Ha&&a& would read a fourth. The end of the first fourth was at the end of al$An'am% the second in al$8ahf% the third at the end of a2$=umar and the fourth consisted of the rest. This is contrary to what is mentioned by ad(Aani in 8itab al$(ayan.

&ection
As for the number of the ayats of the Qur'an in the first 'adinan copy% 'uhammad ibn ' sa said% 3The number of the ayats of the Qur'an in the first 'adinan copy was six thousand.3 Abu 'Amr said% 3 t is the number related by the people of Dufa from the people of 'adina% and they did not name anyone specifically on whom they relied in that.3 As for the final 'adinan copy% accordin" to sma'il ibn Ha'far% it has six thousand two hundred and fourteen )M-.G/ ayats. Al(6adl said% 3The number of the ayats of the Qur'an accordin" to the 'akkans was six thousand two hundred and nineteen )M-.+/. That is the number related by 2alim and al(Disa'i from HamEa. Al(Disa'i attributed it to 'Ali. 'uhammad said% 3The number of the ayats of the Qur'an accordin" to the 1asrans was six thousand two hundred and four )M-FG/% which is the number which their 2alaf passed down. As for the number of the people of 2yria% >ahya ibn al(Harith adh(Ahamari said it was six thousand two hundred and twenty(six )M--M/. Cne transmission has six thousand two hundred and twenty(five )M--*/.3 bn Ahakwan said% 3 think that >ahya did not count the basmala.3 As for the number of its words% al(6adl ibn 2hadhan said% 3The total number of the words of the Qur'an accordin" to 'Ata' ibn >asar is seventy(seven thousand four hundred and thirty(nine )99%GN+/ and its letters are three hundred and twenty(three thousand% and

fifteen )N-N%F.*/.3 This differs from what al(Himani said. bn Dathir reported that 'u&ahid said% 3This is what we counted of the Qur'an, it has three hundred and twenty( one thousand% one hundred and ei"hty )N-.%.JF/ letters. This also differs from what al( Himani mentioned.

The meaning of the words sura# ayat# kalima $word% and harf $letter%
The word 3sura3 which means chapter% wall or fence in Arabic is used in the Qur'an to make each chapter clear and distinct from every other sura. The chapters are called that because in them one ascends from one de"ree to the next. t is said that they are called that because of their honour and elevation% as is said of walls which are raised up in the land. t is said that they are called that because the one who reads them looks forward at what lies ahead% like the walls of a buildin". All these are without ham2a. t is said that they are called that because they are cut out from the Qur'an on their own% as the Arabs call a leftover su'r. n that case the word would have a ham2a which was replaced with a waw. t is said that they are called that because of their completion and perfection as this word is used for a fine camel. An aya>t? is a si"n. t is a si"n since it is separate and distinct from the words before it and the words after itP it is clear from other si"ns and is on its own. t can mean a proof or token. t is said that it is called that because it is a collection of letters of the Qur'an% as one says% 3The people went forth with their full company ) aya/.3 t is said that it is called aya because it is a wonder which people are unable to imitate. 4rammarians disa"ree about the root of aya. 2ibuwayh said that it is ayaya and because the ya' is vowelled and has a fatha before it% it becomes alif and so it is aya. Al(Disa'i said that its root is ayaya and the ya' accepts the alif with a fatha before it and is elided because they are similar. Al(6arra' says that its root is ayyaya and it accepts the alif out of dislike of the doublin" and becomes aya. As for the word +alima% it is a composite structure which is made up of a mixture of letters. The lon"est words in the 1ook of Allah are eleven letters lon"% like "la$ yasta+hlifannahum" )-G,**/ and "a$nul2imu+umuha" )..,-J/ and the like. As for "fa$ as)ayna+umuhu" ).*,--/% it is ten in writin" and eleven in articulation. The shortest have two letters% like ma, la, la+a, lahu% and the like. 2ome words are &ust one letter% such as the interro"ative ham2a and the con&unctive waw% but are not spoken alone. 2ometimes a complete ayat is comprised of a sin"le word% as in "wa'l$fa3r", "wa'd$duha"% and "wa'l$'asr". That is also the case in "alif$lam$mim", "alif$lam$mim$sad", "ta$ha", "ya$ sin"% and "ha$mim" accordin" to the Dufans. That occurs at the be"innin"s of suras% but not inside them. Abu 'Amr ad(Aani said% 3 do not know of any word which on its own is an ayat except for 'mudhammatan' in 'urat ar$!ahman )**,MG/.3 Two words may become connected and be two ayats% as in "ha$mim. 'ayn$sin$)af" accordin" to the Dufans. t is possible that elsewhere a sin"le word may stand for a complete and self(sustainin" ayat. Allah says% " he most e@cellent Word of your %ord was fulfilled for the ribe of

/srael for their steadfastness." )9,.NM(.N9/ t is said that 3word3 here refers to Allah's words, "We desired to show +indness to those who were oppressed in the land." )-J,G(*/ The Almi"hty says% "He bound them to godfearing self$restraint -lit. word of ta)wa." )GJ,-M/. 'u&ahid said that the 3word3 is, 3There is no "od but Allah.3 The 8rophet% may Allah bless him and "rant him peace% said% 3Two words are li"ht on the ton"ue% heavy in the balance% beloved to the Al('erciful, '4lory be to Allah and by His praise. 4lory be to Allah% the mmense.'3 The Arabs sometimes call an entire ode and story a 3word3. The word harf )letter/ is the shape which stands alone in a word of which it is made up. A letter can be called a word and a word a letter as we made clear. Abu 'Amr ad(Aani said% 3Are the letters of the alphabet at the be"innin"s of suras% such as sad% )af% and nun letters or words0' say that they are words% not letters. That is because a letter is not unvowelled nor is it alone in a sura nor separate from what is mixed with it. 1ut these are unvowelled% alone% separate% like words which are distinct.3

/oes the Qur'an contain words which are not Arabic0

There is no disa"reement amon" the Arabs that the Qur'an contains words composed in a non(Arabic mode and names of people which are not Arabic% like sra'il% Hibril% ' mran% ;uh and Lut. They disa"ree about whether there are words other than proper names which are non(Arabic. Qadi bn at(Tayyib% at(Tabari and others believe that there are no non(Arabic words in it and the Qur'an is pure Arabic% and whatever words which are found in it ascribed to other lan"ua"es happen to be common to both% and so the Arabs% 8ersians% Abyssinians and others used them. 2ome claim that non(Arabic words exist in the Qur'an but that since they are so few that does not preclude the Qur'an bein" pure Arabic and the 8rophet from speakin" the lan"ua"e of his people. Mish+at )-G,N*/ is a niche% nasha'a means 3to rise in the ni"ht3 as in 3nashi'ata'l$layl3 )9N,M/% )aswara )9G,*./ is a lion and +iflatayn )*9,-J/ means 3double3. These are found in Abyssinian. *hassa) )NJ,*9/ means 3foul3 in Turkish. Qistas ).9,N*P -M,.J-/ means 3balance3 in 4reek. 'i33il )-.,.FGP .*,9GP .F*,G/ means 3stones3 in 8ersian. ur )-,MNP -,+N% etc./ is a mountain and yamm )9,.NM. etc./ means sea in 2yriac. annur )..,GFP -N,-9/ is the surface of the earth in 8ersian. bn 'Atiyya said% 3The truth about the expression of these words is that their ori"in is forei"n% but the Arabs used them and Arabicised them and so they are Arabic. When the Qur'an was revealed in their lan"ua"e% the Arabs had mixed with other lan"ua"es via trade and travel.3 And Allah knows best.

'oints about the inimitability of the Qur'an# reconditions of the miracle and its reality
A miracle )mu'3i2a/ is the evidence of the 8rophets which indicates their truthfulness. t is called that :the verb means 3to be unable to do3< because no human bein" is able to do the like of it. t has five preconditions. f one of them is missin"% it is not a miracle.

( t must be somethin" which only Allah can do. This precondition is necessary because if someone comes at a time in which it is possible for there to be 'essen"ers and claims to be a 'essen"er and makes his miracle consist of movin" and bein" still% standin" and sittin"% that is not a miracle nor evidence of his truthfulness since another creature can do that. 'iracles consist of thin"s like splittin" the sea% splittin" the moon and other such thin"s. ( t must break normal patterns. f someone comes at ni"ht and his si"n is that the ni"ht will come after the day or the sun rise in the east in the mornin"% that is not a miracle because it is somethin" which only Allah can do and it was not done for his sake. Thin"s which break normal patterns are like turnin" a staff into a snake% the rock splittin" and the she(camel emer"in"% or water sprin"in" from fin"ers like a sprin". ( t must be claimed to testify to the 'essa"e. ( t must occur in order to support this claim a"ainst those who challen"e him as when he says% 3 am a 8rophet and my si"n is that this she(camel will speak.3 ( t must be that no one successfully comes up with the like of what he is challen"ed to do. t is not said that the miracle with the five preconditions is limited to the truthful% because the Aa&&al% as our 8rophet% may Allah bless him and "rant him peace% said% will have immense matters appear at his hands. The difference is that one claims to be a 'essen"er and the other to be a Lord% and there is a "reat difference between the blind and the seein".

&ection
f you affirm this% know that there are two types of miracle. The first is that which is famous and whose time ended at the death of the 8rophet% and the second are those transmitted by multiple traditions as bein" sound and confirmed and hence must be known. The precondition is that many people transmitted it and have knowled"e of what they transmit and the whole chain is reliable so that it is impossible that there be any falsehood in it. This is the case with the Qur'an which has been transmitted from lar"e numbers of people continuously and has "one to many lands. The Qur'an will remain a miracle until the Aay of $isin" whereas the miracles of other 8rophets ended with their death. The Qur'an will not be chan"ed or altered as happened with the Torah and 4ospel. There are ten aspects to the inimitability of the Qur'an. ( ts wondrous composition differs from every usual order in Arabic and other lan"ua"es because its arran"ement is not poetry at all% as Allah says% "We did not teach him poetry nor would it be right for him." )NM,MJ/ n the 2ahih 7ollection of 'uslim% it is reported that =nays% the brother of Abu Aharr% told Abu Aharr% 3 n 'akka met a man who claims that Allah sent him.3 He asked% 3What do people say about him03 He replied%

'They say, he is a poet% a soothsayer and a sorcerer.3 =nays was a poet and said% 3 have heard the words of the soothsayers and this is not like their words. compared him with the reciters of poetry and it was not like them. ;o one after me should err and say he was a poet. He is truthful and they are liars.3 When '=tba ibn $abi'a heard the Qur'an% he affirmed that it was not sorcery or poetry and that he had never heard anythin" like it. ( ts style differs from all the styles of the Arabs. ( t has a lucid% elo!uent style which could never come from a creature at all. $eflect on that in 'urat Qaf )*F/ and 'urat as$=umar )N+/ and you will clearly see its elo!uence which a creture could not possibly ori"inate. bn al(Hassar said% 3These three ? arran"ement% style and lucid elo!uence are found in every sura% indeed% in every ayat% and the combination of these three distin"uishes what is heard of every ayat and every sura from the words of ordinary humans. 1y this there is a challen"e :to opponents< and inimitability. #very sura has these three% althou"h other aspects of the ten may be ascribed to it as well. 'urat al$8awthar ).FJ/ consists of onlu three short ayats% bein" the shortest sura in the Qur'an% and it contains reports about the unseen matters, about Dawthar and its immensity and abundance which indicates that the 8rophet will have the "reatest number of 6ollowers. The second is about al(Walid ibn al( 'u"hira% who was a wealthy man with many children when this was revealed% and then later he was destroyed. ( The Arabic usa"e used in it is beyond what any Arab could master and they all a"ree that it is correct. ( t talks of matters which occurred from the be"innin" of the world until the time of its revelations% all this issuin" from the mouth of someone illiterate who could neither read nor write. t reports about the stories of 8rophets with their communities and past "enerations as well as those matters the 8eople of the 1ook asked about when they challen"ed him about the 8eople of the 7ave% al(Dhidr and 'usa% and Ahu'l(Qarnayn. Qadi ibn at(Tayyib points out that we know that there was no way for him to learn this because he did not have contact with people with knowled"e of history or fre!uent a teacher so that he could take from them% and so it is known that it could only have come by way of revelation. ( There is the fulfilment of Allah's promises which were visually perceived in all that He promised in the Qur'an. That is divided into "eneral reports% like promisin" His 'essen"er% peace be upon him% victory and expellin" those who expelled him% and promises which have preconditions like% "/f someone trusts in Allah, He is enough for him.3 )M*,N/ ( There are reports about unseen matters in the future which could only be known by revelation. 8art of that is Allah's promise to His 8rophet that his din would overcome all other dins% as happened. When Abu 1akr sent his armies on expeditions% he would inform them of Allah's promise to make His din victorious so that they would be confident of

victory and certain of success. '=mar also did that% and the con!uests continued in the east and west. Allah says% "Allah has promised those of you who believe and do right actions that He will ma+e them the successors in the land as He made those before them the successors." )-G,**/ (There is the knowled"e that the Qur'an contains% which is the basis for all people re"ardin" the lawful and unlawful and other rulin"s. (There are elo!uent expressions of wisdom which do not normally issue from a human bein". ( The perfect symmetry of the entire Qur'an% outward and inward without disparity or inconsistency% is a final factor. Allah says , "/f it had been from other than Allah, they would have found many inconsistencies in it." )G,J-/ These are ten points and an eleventh% mentioned by an(;aEEam and some Qadaris% is that the meanin" of inimitability is the impossibility of opposition and bein" prevented from undertakin" to meet the challen"e. They said that the prohibition and divertin" people from attemptin" to do that are the miracle rather than the Qur'an itself. That is because Allah directed their aspirations away from undertakin" the challen"e to brin" a sura like it. This is false because the consensus of the community without any disa"reement is that Qur'an itself is the miracle% not the diversion and prohibition because its elo!uence and lucidity are beyond normal patterns. f there had been any words like it% it would not be the case.

)nformation about ahadith forged about the e"cellence of the suras of the Qur'an and other matters
Cne does not pay any attention to what for"ers devise and opponents create of false ahadith and baseless reports about the excellence of the suras of the Qur'an and other virtuous actions. 'any people do this% and their "oals and aims vary. 2ome of them are 2indi)s% like al('u"hira ibn 2a'id al(Dufi and 'uhammad ibn 2a'id ash(2hami. They for"ed ahadith and used to create doubt in the hearts of people. 8art of that is what 'uhammad ibn 2a'id related from Anas ibn 'alik about the words of the 8rophet% may Allah bless him and "rant him peace% 3 am the seal of the 8rophets and there will be no 8rophet after me except as Allah wishes.3 He added the exception and that is heresy on his part. This is mentioned by bn 'Abdu'l(1arr in the 8itab at$ amhid. 2ome for"ed ahadith to support a sect to which they called people. Cne of the Dhari&ites said after he repented% 3These ahadith are the deen. 2o look to whom you take your deen. When we desire somethin"% we make up a hadith about it.3 A "roup for"ed ahadith about rewards% callin" people to virtuous actions% as related from ;uh ibn 'aryam al('arwaEi% 'uhammad ibn '=kkasha al(Dirmani% Ahmad ibn 'Abdullah al(Huwaybari and others. He was asked% 3Where did you "et what you have from ' krima from bn 'Abbas about the virtue of certain suras03 He replied% 3 saw that

people turned from the Qur'an and busied themselves with the fi)h of Abu Hanifa and the expeditions of 'uhammad ibn sha! and so made up this hadith about rewards.3 There are other examples like this% like the lon" hadith reported from =bayy about the virtues of each sura of the Qur'an. 2ome be""ars who stand in markets and mos!ues for"e ahadith with isnads from the 8rophet% may Allah bless him and "rant him peace% which they have memorised. They mention these for"ed ahadith alon" with their isnads. At(Tayalasi said% 3Ahmad ibn Hanbal and >ahya ibn 'a'in prayed in the $usafa mos!ue and a storyteller stood before them and said% 'Ahmad ibn Hanbal and >ahya ibn 'a'in related to me from 'Abdu'r( $aEEa! from 'a'mar from Qatada from Anas that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% ' f anyone says% 3There is no "od but Allah%3 a bird is created from every word whose beak is of "old and feathers of coral.' He be"an a story which would cover about twenty pa"es. Ahmad looked at >ahya and >ahya looked at Ahmad. He asked% 'Aid you say this0' He said% '1y Allah% only &ust heard it at this moment.' 3They remained silent until he finished his story. Then >ahya asked him% 'Who told you this hadith0' 'Ahmad ibn Hanbal and >ahya ibn 'a'in%' he replied. He said% ' am bn 'a'in and this is Ahmad ibn Hanbal and we have not heard this at all in the ahadith of the 'essen"er of Allah. This must be a lie.' '>ou are >ahya ibn 'a'in0' he asked. '>es%' he replied. He said% ' had not heard that >ahya ibn 'a'in was a fool and did not know it until this moment@' >ahya asked% 'And why do you say that am a fool0' He replied% ' t is not as if there was no >ahya ibn 'a'in and Ahmad ibn Hanbal in the world but you two@ have written from seventeen Ahmad ibn Hanbals other than this.' Ahmad hid his face in his sleeve and said% 'Let him "o.' He went as if he was mockin" them.3 These "roups lie about the 'essen"er of Allah% may Allah bless him and "rant him peace. f they had confined themselves to what is established in the 'ahih collections and Musnads and other books made by scholars related by the imams% they would have had enou"h. They abandoned his warnin"% 36ear Allah when reportin" from other than those you know. Whoever deliberately lies about me should take his seat in the 6ire.3 2o he% may Allah bless him and "rant him peace% warned his 7ommunity about lyin"% indicatin" that he knew that it would happen. His warnin" was about what is for"ed by the enemies of slam and the 2indi)s in encoura"ement and warnin" and other thin"s. Those who do the "reatest harm are those who ascribed asceticism to themselves and for"ed ahadith about rewards that they claim. 8eople accepted their for"eries and relied on them% and so they were mis"uided and mis"uided others.

!hat has come on the refutation of those who attack the Qur'an and o ose the te"t of '.thman by adding to it or remo+ing some of it
There is no disa"reement in the 7ommunity between the mams of the 2unna that the Qur'an is the name used to desi"nate the Words of Allah which 'uhammad% may Allah bless him and "rant him peace% brou"ht as a miracle% as we have said. t is preserved in the hearts% recited on the ton"ues% written in the copies of the Qur'an% and known by

necessity in suras and ayats. t is free of any addition or increase in words and letters. There is no need for a definition to define it nor number to contain it. Anyone who claims increase or decrease in it has declared the consensus false and such an action astonishes people. We read what Allah said about what the 'essen"er% may Allah bless him and "rant him peace% brou"ht of the Qur'an revealed to him% "'ay5 '/f both men and 3inn banded together to produce the li+e of this Qur'an, they could never produce anything li+e it, even if they bac+ed each other up.'" ).9,JJ/. That is an attempt to invalidate the 2i"n of the 'essen"er because if it had been somethin" someone was capable of doin"% it would not be a proof or a si"n and therefore not a miracle. Those who say that there is addition and decrease in the Qur'an re&ect the 1ook of Allah and what the 'essen"er has brou"ht. t is like someone who states that the obli"atory prayers are fifty% one can marry nine women and that Allah obli"ed extra days to be fasted to"ether with the days of $amadan% and so forth. As all of that is refuted by consensus% so consensus about the Qur'an is more bindin" and necessary.

&eeking 1efuge with Allah from &haytan

Allah orders people to seek refu"e at the be"innin" of every recitation% when He says% "Whenever you recite the Qur'an, see+ refuge with Allah from the cursed 'haytan." ).M,+J/ This command is a recommendation accordin" to the position of the ma&ority for every time of recitation other than the prayer. There is disa"reement where the prayer is concerned. An(;a!!ash reported from 'Ata' that seekin" refu"e is mandatory in it. bn 2irin% brahim an(;akha'i and some other people sou"ht refu"e in the prayer in every ra+'at and treated the command of Allah to seek refu"e as applyin" in every case. Abu Hanifa and ash(2hafi'i sou"ht refu"e in the first ra+'at of the prayer and considered all the recitation durin" the prayer to constitute a sin"le act of recitation. 'alik did not think that there was any need to seek refu"e in the obli"atory prayers but thou"ht it should be done in ni"ht prayers in $amadan. 2cholars a"ree that the formula of seekin" refu"e is not part of the Qur'an nor an ayat of it. t is the words of the reciter, "A'udhu bi'llahi min ash$shaytani'r$ra3im )' seek refu"e with Allah from the Accursed 2haytan'/.3 This formula is that on which the ma&ority of scholars a"ree because it concurs with the expression in the 1ook of Allah. t is related that bn 'as'ud said% 3 say% ' seek refu"e with Allah% the All(Hearin"% All(Dnowin" from the accursed 2haytan.'3 The 8rophet% may Allah bless him and "rant him peace% said to him% 3 bn =mm 'Abd% seek refu"e with Allah from the accursed 2haytan as Hibril read it to me from the 8reserved Tablet from the 8en.3 Abu Aawud and bn 'a&ah related in their 'unan collections that Hubayr ibn 'ut'im saw the 'essen"er of Allah% may Allah bless him and "rant him peace% prayin". )'Amr said% ' do not know which prayer it was.3/ He said% 'Allah is very much "reater. Allah is very much "reater )three times/. 8raise be to Allah abundantly. 8raise be to Allah abundantly )three times/ 4lory be to Allah mornin" and evenin" )three times/. seek refu"e with Allah from 2haytan and his blowin"% spittin" and spurrin".3 2purrin" is madness% spittin" is poetry and blowin" is pride.

Abu Aawud also related that Abu 2a'id al(Dhudri said that when the 'essen"er of Allah% may Allah bless him and "rant him peace% rose at ni"ht% he would say the ta+bir and then say% 34lory be to >ou% C Allah% and by your praise. 1lessed is >our ;ame and exalted are >ou. There is no "od but >ou.3 Then he said% 3There is no "od but Allah3 three times% 3Allah is very "reat3 three times% and 3 seek refu"e with Allah% the All(Hearin"% all( Dnowin" from the Accursed 2haytan from his spurrin"% blowin" and spittin".3 Then he would recite. 2ulayman ibn 2alim related from bn al(Qasim that the refu"e formula is, 3 seek refu"e with Allah% the mmense from the Accursed 2haytan. Allah is the All(Hearin"% All( Dnowin". n the ;ame of Allah% the All('erciful% 'ost 'erciful.3 bn 'Atiyya stated% 3Those who recite often chan"e the attribute of the ;ame of Allah and that of the other% as when one says ' seek refu"e with Allah the 4lorious from the rebellious 2haytan%' and the like. do not say that this is a "ood innovation nor that it is not permitted.3 Al('ahdawi said% 3The reciters a"ree about recitin" the refu"e formula at the be"innin" of the ,atiha except for HamEa who does it silently. As(2uddi related that the people of 'adina used to be"in recitation with the basmala. As(2amar!andi related from some of the commentators that seekin" refu"e is an obli"ation. When the reciter for"ets it and then remembers at some point in his recitation% he stops and seeks refu"e and then be"ins from the be"innin" a"ain. Cne of them said that he seeks refu"e and then returns to where he stopped. The first is the position of the authorities of the Hi&aE and ra! and the second is that of the authorities of 2yria and #"ypt. AE(5ahrawi said% 3The ayat was revealed about the prayer% and it was recommended to seek refu"e outside the prayer% but it is not obli"ation.3 Another said% 3 t was an obli"ation only for the 8rophet% may Allah bless him and "rant him peace% and we emulate him.3 t is related from Abu Hurayra that the refu"e formula should be recited after recitation. Aa'ud said that. Abu 1akr ibn al('Arabi said% 3;ot knowin" the correct way led people to say that when the reciter finishes recitin" the Qur'an% he should seek refu"e with Allah from the Accursed 2haytan.3 Abu 2a'id al(Dhudri reported that the 8rophet% may Allah bless him and "rant him peace% used to seek refu"e in the prayer before the recitation. This is a confirmed text. f it is asked% 3What is the benefit of seekin" refu"e from the Accursed 2haytan at the time of recitation03 the reply is that the benefit lies in obeyin" the command. The only benefit of prescribed matters lies in obeyin" them if they are commands or avoidin" them if they are prohibitions. t is said that its benefit is to obey the command to seek refu"e from the whisperin" of 2haytan in recitation as Allah says% "We did not send any Messenger or any 9rophet before you without 'haytan insinuating something into his recitation while he was reciting." )--,*F/. bn al('Arabi said% 3Oery stran"e is what we find of the words of 'alik in the 7ollection re"ardin" the tafsir of this ayat% 'Whenever you recite the Qur'an, see+ refuge with Allah

from the cursed 'haytan' ).M,+J/ when he says% 'That is after the recitation of the =mm al(Qur'an for the one who recites in the prayer.' This position has no effect and investi"ation does not support it. f it is as some people say about seekin" refu"e bein" after the recitation% it specifies that that is after the ,atiha in the prayer. That is a vast claim and does not resemble the basic principle or understandin" of 'alik. Allah best knows the secret of this transmission.3 $e"ardin" the excellence of seekin" refu"e% 'uslim related that 2ulayman ibn 2urad said% 3Two men were !uarrellin" in the presence of the 8rophet% may Allah bless him and "rant him peace. Cne of them became an"ry and his face turned red and his veins stood out. The 8rophet looked at him and said% ' know a statement which% if you say it% will remove what you feel, seek refu"e with Allah from the accursed 2haytan.3 A man who had heard the 8rophet% may Allah bless him and "rant him peace% went to the man and said% 'Ao you know what the 'essen"er of Allah said0 He said% 3 know a statement which% if you say it% will remove what you feel, seek refu"e with Allah from the accursed 2haytan.3' The man said to him% 'Ao you think am mad0'3 )al(1ukhari/ 'uslim reported that '=thman ibn Abi'l('As said% 3 went to the 8rophet% may Allah bless him and "rant him peace% and said% ''essen"er of Allah% 2haytan comes between me and my prayer and recitation and confuses me.' He said% 3That is a 2haytan called DhinEab. When you feel that% seek refu"e in Allah from him and spit to your left three times.' did that and Allah removed it from me.3 Abu Aawud reported that bn '=mar said% 3When the 'essen"er of Allah% may Allah bless him and "rant him peace% travelled% and ni"ht was comin" he said% 'C earth% my Lord and your Lord is Allah. seek refu"e with Allah from your evil and the evil of what He creates in you% from the evil of what crawls on you% from the lion and the black scorpion% from snakes and scorpions and the dwellers of the land% and the parent and what he be"ets.3 Dhawla bint Hakim reported that she heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 3 f anyone makes camp and then says% ' seek refu"e with the complete words of Allah from the evil of what He created%' he will not be harmed by anythin" until he sets out a"ain.3 )Muwatta'% 'uslim and at(Tirmidhi/ The refu"e formula -isti'adha/ in Arabic is seekin" protection in somethin" so that it will "uard a person a"ainst what he dislikes. The name 3'haytan3 comes from a root which means to be far from "ood. 'hatun is a deep well. 2hatan is a rope. t is called that because its ends are from far from one other. The Arabs describe a refractory horse as a shaytan. 2haytan himself is called that because he is far from the truth and is rebelliousP and the word is used for every rebellious one amon" the &inn and animals. t is said that 3shaytan3 is derived from shata which is a word used for someone who is destroyed or burned. Ar$ra3im )accursed/ means to be far from "ood and humiliated. ts root means 3stonin"3. 32tonin"3 is a metaphor for killin"% cursin"% exile and abuse.

t is reported from 'Ali ibn Abi Talib% 3 saw the 'essen"er of Allah% may Allah bless him and "rant him peace% at 2afa% facin" an individual in the form of an elephant whom he was cursin". asked% 'Who are you cursin"% 'essen"er of Allah0' He replied% 'This is the accursed shaytan.' said% '#nemy of Allah% by Allah% will kill you and relieve the 7ommunity of you@' He said% 'This is not my repayment from you.' asked% 'And what is your repayment from me% enemy of Allah0' He said% '1y Allah% no one will hate you at all unless had a share of him with his father in his mother's womb.'3

The Basmala
)n the 2ame of Allah# the All-3erciful# the 3ost 3erciful 2cholars say that "/n the 1ame of Allah, the All$Merciful, Most Merciful" is an oath from our Lord which He revealed at the be"innin" of every sura. 1y it% He swears to His slaves% 3What have laid down for you% 'y slaves% in this sura is true. will fulfil for you all that "uarantee in this sura of 'y promise% kindness and "entleness.3 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful3 is part of what Allah revealed in His 1ook% and this is special for this 7ommunity after 2ulayman. 2ome scholars say that 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful3 contains all the 2hari'a because it indicates the #ssence and the Attributes. 2a'id ibn Abi 2akina said that he heard that 'Ali ibn Abi Talib looked at a man who had written% 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful%3 and told him% 3Ao it well. f a man does it well% he will be for"iven.3 2a'id said% 3 heard that a man looked at a parchment on which was written ' n the ;ame of Allah% the All('erciful% 'ost 'erciful%' and kissed it and placed it on his eyes and was for"iven on account of that.3 There is a similar story from 1ishr al(Hafi. When he picked up a ra" on which was 3the ;ame of Allah3 and perfumed it% his own name became honoured. Al(Qushayri mentioned that. An(;asa'i reports from Abu'l('alih about a man who rode behind the 'essen"er of Allah that he mentioned that the 'essen"er of Allah% may Allah bless him and "rant him peace% said% 3When your animal stumbles with you% do not say% '2haytan has made it stumble@' because that puffs him up him until he becomes like a house and says with stren"th% ' have done it.' $ather say% ' n the ;ame of Allah% the All('erciful% 'ost 'erciful' and 2haytan will become small until he is like a fly.'3 'Ali ibn al(Hasan said about the words of the Almi"hty% "When you mention your %ord alone in the Qur'an, they turn their bac+s in flight" ).9,GM/% 'That refers to when you say% ' n the ;ame of Allah% the All('erciful% 'ost 'erciful.'3 t is reported that 'Abdullah ibn 'as'ud said% 3Whoever wants Allah to rescue him from the nineteen =abaniyya should recite% ' n the ;ame of Allah% the All('erciful% 'ost 'erciful' so that Allah will make each letter a shield for him a"ainst one of them. The basmala contains nineteen letters accordin" to the number of the an"els of the 6ire who Allah says are also nineteen. )9G,NF/ They say in all that they do% ' n the ;ame of Allah% the All('erciful% 'ost 'erciful.' That is their stren"th and they take their stren"th from the name of Allah.3

bn 'Atiyya said% 3The like of this is what they say about the ;i"ht of 8ower bein" the -9th ni"ht% takin" note of the position the word 3 hiya3 in the words of the sura% Al$Qadr )+9,.(*/. : t is the twenty(seventh word in the sura.< That is like what they say about the number of an"els who hastened to report the words of the one who said% ''y Lord% praise is >ours% abundant% excellent and blessed%' :after risin" from ru+u' when the 8rophet said% 3Allah hears the one who praises Him.3< t is about thirty letters. That is why the 8rophet% may Allah bless him and "rant him peace% said% ' saw about thirty an"els racin" to see which would be the first to write it down.'3 bn 'Atiyya said% 3This is an ele"ant tafsir% but not a firm tafsir.3 Ash(2ha'bi and al(A'mash report that the 'essen"er of Allah% may Allah bless him and "rant him peace% wrote% 3 n >our ;ame% C Allah3 until he was commanded to write ' n the ;ame of Allah%' and then he wrote that. When it was revealed% "'ay5 'Aall on Allah or call on the All$Merciful" ).9,.F+/% he wrote% 3 n the ;ame of Allah% the All('erciful.3 When there was revealed% 3 t is from 2ulayman and says% '/n the 1ame of Allah, the All$ Merciful, Most Merciful" )-9,NF/% he wrote that. n Abu Aawud% ash(2ha'bi% Abu 'alik% Qatada and Thabit ibn '=mara said that the 8rophet did not write 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful3 until 'urat an$1aml )-9/ was revealed. t is reported that Ha'far as(2adi! said that the basmala is the crown of the suras. This indicates that it is not an ayat of the ,atiha or other suras. 8eople disa"ree about this and have three positions re"ardin" it. ( t is not an ayat of the ,atiha or any other sura. This is the position of 'alik. ( t is an ayat of every sura% and this is the position of 'Abdullah ibn al('ubarak. ( Ash(2hafi'i said that it is an ayat of the ,atiha and what he says about the other suras varies. 2ometimes he says that it is an ayat of every sura and sometimes that it is only one of the ,atiha. There is no disa"reement that it is an ayat of the Qur'an inside 'urat an$1aml. Ash(2hafi'i's evidence is what ad(Aara!utni related from Abu Hurayra that the 8rophet% may Allah bless him and "rant him peace% said% 3When you read '9raise belongs to Allah, the %ord of all the worlds,' then recite '/n the 1ame of Allah, the All$Merciful, Most Merciful'. t is the 'other of the Qur'an% the 'other of the 1ook% and the 2even Mathani. '/n the 1ame of Allah, the All$Merciful, Most Merciful' is one of its ayats.3 The evidence of bn al('ubarak and one of the positions of ash(2hafi'i is what 'uslim reports from Anas, 3Cne day while the 'essen"er of Allah% may Allah bless him and "rant him peace% was amon" us he nodded off and then he raised his head smilin". We asked% 'What has made you smile% 'essen"er of Allah0' He replied% 'A sura was &ust revealed to me. t is, "/n the 1ame of Allah, the All$Merciful, Most Merciful. ruly We have given you the *reat Abundance. 'o pray to your %ord and sacrifice. /t is the one who hates you who is cut off without an heir."' ).FJ/3

The sound position is that of 'alik because the Qur'an is not established by sin"le reports% but by way of definitive multiple transmission about which there is no disa"reement. bn al('Arabi said% 3 t is enou"h for you that there is no disa"reement between people about the Qur'an. There is no disa"reement about the Qur'an.3 2ound reports which cannot be attacked indicated that the basmala is not an ayat of al$,atiha or any other sura except for 'urat an$1aml. 'uslim reported that Abu Hurayra said% 3 heard the 'essen"er of Allah% may Allah bless him and "rant him peace% say% 'Allah says% 3 have divided the prayer into two halves between 'e and 'y slave% and 'y slave will have what he asks for. When 'y slave says% "9raise be to Allah, the %ord of all the worlds," Allah says% ''y slave has praised 'e.3 He says% 3the All('erciful% the 'ost 'erciful%3 and the Lord says% 3'y slave has lauded 'e.3 'y slave says , "the 8ing of the :ay of ;udgement," and Allah says% 3'y slave has ma"nified 'e )or entrusted to 'e/.3 The slave says% 3>ou alone we worship. >ou alone we ask for help%3 and Allah says% 3This is between 'e and 'y slave and 'y slave will have what He asks for.3 The slave says% "*uide us on the 'traight 9ath, the 9ath of those whom 6ou have blessed, not of those with anger on them, nor of the misguided," and Allah says% 3Those are for 'y slave and 'y slave will have what He asks for.3'3 Allah said% 3 have divided the prayer3% meanin" the ,atiha% and he called it 3prayer3 because the prayer is not valid except with it. 2o He desi"nated the first three ayats for Himself% sin"lin" them out for Himself% and the 'uslims do not disa"ree about that. Then he made the fourth between Him and His slave because it contains the abasement of the slave and seekin" help from Him. That contains esteem for Allah. Then three ayats conclude the seven. They are three% because He uses the plural% not the dual in 3Those are for 'y slave%3 2o 3those >ou have blessed3 is an ayat. bn 1ukayr reported that 'alik said that 3those >ou have blessed3 is an ayat. This is confirmed by the division and by what the 8rophet said to =bayy when he asked the 8rophet% 3How do you recite when you be"in the prayer03 He replied% 3 recited% '9raise be to Allah, the %ord of all the worlds' to the end.3 The basmala was not part of it. That was the position of the people of 'adina% the people of 2yria and the people of 1asra. 'ost reciters counted "those 6ou have blessed" as an ayat. This is also related from Abu ;adra from Abu Hurayra who said that the sixth ayat is 3those >ou have blessed3. The people of Dufa count the basmala as part of it and do not count "those 6ou have blessed". f it is said that it is confirmed in the copies of the Qur'an that the basmala is written and transmitted as it is transmitted in an$1aml and that this is multiple transmission% we reply that that is sound% but is it is because it is Qur'an% or is it a divider between suras as is related from the 7ompanions% 3We did not know the end of the sura until '/n the 1ame of Allah, the All$Merciful, Most Merciful' was revealed.3 )Abu Aawud/ Cr it may be for the blessin"% in the same way that the 7ommunity a"rees to write it at the be"innin" of books and letters. All of that is possible. Al(Hurayri said% 3Al(Hasan was asked about ' n the ;ame of Allah% the All('erciful% 'ost 'erciful' and said 'At the be"innin" of letters.'3 He also said% 3' n the ;ame of Allah% the All('erciful% 'ost 'erciful' was not revealed in any of the Qur'an except an$1aml.3 The criterion is that the Qur'an is not established

by lo"ic and deduction. t is established by definitive multiple transmission. 2o the statement of ash(2hafi'i about the basmala bein" at that be"innin" of each sura is unsound because the basmala is not an ayat of each sura. 8raise belon"s to Allah. t is reported that a "roup related that the basmalas are part of the Qur'an. Ad(Aara!utni dealt with all of that. We do not deny the transmission of that and we have indicated it% but we have firm reports which counter it which are related by reliable imams and fu)aha'. n 'ahih Muslim% 'A'isha is reported as sayin"% 3The 'essen"er of Allah% may Allah bless him and "rant him peace% used to be"in the prayer with the ta+bir and the recitation of '8raise be to Allah% the Lord of all the worlds.'3 'uslim also reported that Anas ibn 'alik said% 3 prayed behind the 8rophet% Abu 1akr and '=mar% and they be"an with '9raise be to Allah.' They did not mention '/n the 1ame of Allah, the All$Merciful, Most Merciful', either at the be"innin" or the end of recitation.3 2o our school prefers that% and it is lo"ical. That is because the 'os!ue of the 8rophet in 'adina passed throu"h many years from the time of the 'essen"er of Allah% until the time of 'alik and durin" all that time no one recited% 3 n the ;ame of Allah% the All( 'erciful% 'ost 'erciful%3 followin" the 'unna. This refutes the ahadith you cite. Cur people% however% prefer to recite it in the voluntary prayers% and there are traditions )athar/ about recitin" it or an allowance for doin" that. 'alik said% 3There is no harm in recitin" it in the nafila or simply readin" the Qur'an.3 A "roup of the school of 'alik and his people said that it is not part of the ,atiha or any other sura% and it is not read by the one who prays the obli"atory or any other prayer% either silently or aloud. t is permitted to recite it in nafila prayers. This is well(known in his school and with his people. There is another transmission that it is recited at the be"innin" of the sura in nafila prayers but not at the be"innin" of the ,atiha. t is related that bn ;afi' be"an his recitation with it in the obli"atory and nafiila prayers and did not ever omit it. 2ome of the people of 'adina say that there must be 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful%3 amon" them bn '=mar and bn 2hihab. Ash(2hafi'i% Ahmad% sha!% Abu Thawr and Abu '=bayd said that. That indicates that it is a matter of i3tihad and not definitive% as some i"norant individuals claim. A "roup of scholars believe that it is recited silently with the 6atiha. They include Abu Hanifa and ath(Thawri. That is related from '=mar% 'Ali% bn 'as'ud% 'Ammar and bn aE( 5ubayr. t is also the view of al(Hakam and Hammad% and it is stated by Ahmad ibn Hanbal and Abu '=bayd. 2omethin" similar to that is related from al(AwEa'i. The evidence is the report from Anas ibn 'alik, 3The 'essen"er of Allah% may Allah bless him and "rant him peace% led us in the prayer and we did not hear him recite% '/n the 1ame of Allah, the All$Merciful, Most Merciful.'" This is a "ood position% and the traditions ) athar/ reported from Anas a"ree on it and remove the disa"reement about the recitation of the basmala. t is related that 2a'id ibn Hubayr said% 3The idolaters used to come to the mos!ue. When the 'essen"er of Allah% may Allah bless him and "rant him peace% recited% '/n the 1ame of Allah, the All$ Merciful, Most Merciful,' they said% 'This 'uhammad mentioned the $ahman of

>amama%' meanin" 'usaylima. 2o he was commanded to recite it silently and it was revealed% ':o not be too loud in your prayer or too )uiet in it.' ).9,..F/3 At(Tirmidhi al( Hakim said% 3That has lasted until now% even if the cause no lon"er exists% as runnin" remains in tawaf even if the cause no lon"er exists and silence in the day prayers even if the cause no lon"er exists.3 The 7ommunity a"ree that it is permitted to write it at the be"innin" of every book of knowled"e and letter. There is disa"reement about books of poetry and whether or not it should be written in them. The 2hari'a recommends mentionin" the basmala at the be"innin" of every action% like eatin"% drinkin"% slau"hterin"% sex% purification% embarkin" on a ship and the like. Allah says% "7at that over which the name of Allah has been mentioned" )M,..+/ and 3He said, '7mbar+ in it. /n the name of Allah be its voyage and its landing4'" )..,G./ The 8rophet% may Allah bless him and "rant him peace% said% 3Lock your door and mention the ;ame of Allah. 8ut out your lamp and mention the ;ame of Allah. 7over your vessel and mention the ;ame of Allah. Tie up your waterskin and mention the ;ame of Allah.3 He said% 3 f anyone of you wants to "o to his wife% he should say% ' n the ;ame of Allah. C Allah% keep shaytan away from us and keep shaytan away from what >ou provide us with.' f a child is decreed for them% 2haytan will not harm him at all.3 He told '=mar ibn Abi 2alama% 31oy% say the name of Allah Almi"hty and eat with your ri"ht hand and eat what is in front of you.3 When '=thman ibn Abi'l('As complained to him of a pain he had in his body since he had become 'uslim% the 'essen"er of Allah said to him% 38lace your hand on that part of your body which pains you and say ' n the ;ame of Allah' three times and then say seven times% ' seek refu"e in the mi"ht and power of Allah from the evil of what feel and am on my "uard a"ainst.'3 bn 'a&ah and at(Tirmidhi report that the 8rophet said% 3The veil between the &inn and the private parts of the sons of Adam when he enters the privy is to say% ' n the ;ame of Allah.'3 Ad(Aara!utni reported that 'A'isha said% 3When the 8rophet touched his wudu' vessel% he said the ;ame of Allah and then poured the water on his hands.3 Cur scholars say that this refutes the Qadarites and others who say that our actions are decreed for us. The ar"ument a"ainst them in that is that Allah commanded us to be"in every action with the basmala. The meanin" of 3 n the ;ame of Allah3 is 3by Allah3% and the meanin" of 3by Allah3 is by His creation and determination to reach what is reached. 2ome say that 3 n the ;ame of Allah3 means 3 be"in with the help% success and blessin" of Allah. This is Allah teachin" His slaves to mention His ;ame at the be"innin" of actions. There is disa"reement about the derivation of ism );ame/% with two basic positions. The 1asrans say that it is derived from sumu% which means hei"ht and elevation. t is said that ism means that the person is in an elevated place. t is said that the name lifts the named from others. t is said that the name is called that because it is hi"her than the other parts

of speech by its stren"th. The noun ) ism/ is stron"er by a"reement because it is the root. These are three statements. The Dufans say that it is derived from sima% which means a si"n% because the ;ame is a si"n of the Cne to whom it is "iven. 2o the root of ism is wasam. The first is sounder because of the form of the diminutive and the form of plural which is asma'. Another disa"reement indicates the soundness of that% and it is the next point. f it is true that ism is derived from hei"ht% Allah was described by it before creation existed% after it existed and will be when it is annihilated% and creatures have no effect on the ;ames or Attributes. This is the position of the people of the 2unna. Those who say that it is derived from sima% say that before time Allah was without name or attribute. When He created creatures% they "ave Him ;ames and Attributes. When He annihilates them% He will a"ain have no name or attribute. This is the position of the 'u'taEilites% and it is contrary to that on which the 7ommunity a"ree. t is worse than their error when they say% 3His Word is created.3 #xalted above that is Allah@ t is accordin" to this that there is a disa"reement about the ;ame and ;amed. The people of truth believe% as Qadi Abu 1akr ibn at(Tayyib al(1a!illani mentioned% that the name is the thin" named and bn 6urak is content with that. t is the position of Abu 'Abida and 2ibuwayh. f someone says% 3Allah is Dnowin"3 his words indicate the #ssence which is described as bein" knowin". 2o the ;ame is Dnowin" and it is what is ;amed. t is the same when someone says% 3Allah is the 7reator.3 The 7reator is the Lord and it is the ;ame itself. 2o their view is that the ;ame is the ;amed itself with no distinction. bn Hassar said% 3Those amon" the innovators who deny the attributes claim that namin"s have no meanin" except the #ssence. That is why they say that the ;ame is not the ;amed. Whoever affirms the Attributes% affirms that the names have meanin"s which are the !ualities of the #ssence. They are not expressions% but they are ;ames in their view. 'ore of this will come in al$(a)ara and al$A'raf. Allah is the "reatest and most comprehensive of all the ;ames% so that one scholar said that it is the 4reatest ;ame of Allah and no one else has it. That is why it has no dual nor plural. That is one of two interpretations of the words of the Almi"hty% ":o you +now of any other with His 1ame0" ).+,M*/% in other words anyone named with His ;ame which is Allah. Allah is the ;ame of the True #xistent who has all the Aivine Attributes and is described as Lord and alone possesses real existence. There is no "od but Him. 4lory be to Him@ t is said that it means the Cne who should be worshipped. t is said that it means the Cne whose existence is necessary who always was and always will be. The meanin" is the same. There is disa"reement about whether this ;ame is derived or a uni!ue desi"nation for the Aivine #ssence. 'any of the people of knowled"e believe the first but then disa"ree on its actual derivation and root. 2ibuwayh reported from al(Dhalil that its root is ilah% on the measure of fi'al. The alif and lam replace the ham2a. 2ibuwayh said that it is like an$

nas )people/ whose root is anas. t is said that its root is lah and the alif and lam are added to exalt it. This is what 2ibuwayh preferred. Al(Disa'i and al(6arra' said that 3bismillah3 is made up of 'bismi $ al$ilah' and elision has occurred and the first lam assimilated into the second and so becomes a double lam. t is said that the name Allah is derived from walaha% to be bewildered. Walah means loss of intellect% and someone who is walih is bewildered. Allah bewilders minds when they think on the realities of His attributes and reflect on "nosis of Him. 2o the basis of ilah is walah and the ham2a is chan"ed from the waw. That is also reported from al(Dhalil. t is related that ad(Aahhak said% 3He is called Allah because creatures devote ) ta'allaha/ themselves to Him in their needs and make supplication to Him in times of hardship. t is related that al(Dhalil ibn Ahmad said somethin" similar. t is also said that it is derived from elevation and that the Arabs used to use 3 laha3 for somethin" elevated and they used the verb for sunrise. t is said that the name Allah is derived from the word ilah )"od/% which means an ob&ect of worship so that the meanin" of 3Allah3 is the Cb&ect of Worship. 2o what the unifiers say% 3There is no "od but Allah3 means 3there is no ob&ect of worship other than Allah.3 Here 3illa3 means 3other3% not 3except.3 2ome claim that the root is al$ha' which alludes to the third person. That is since they affirm Him as existin" in their natural intellects and indicate Him with the letter of allusion. Then the lam of possession is added to it since they know that He is the 7reator and 'aster of thin"s% and laha then is added for ma"nification. The second position is taken by a "roup of scholars% includin" ash(2hafi'i% Abu'l('a'ali% al(Dhattabi% al(4haEali% al('ufaddal and others% and is related from al(Dhalil and 2ibuwayh. t is that the alif and lam are a necessary part of it and cannot be elided from it. Al(Dhattabi said that the evidence that the alif and lam are an intrinsic part of the structure of this name and not added for definition is that it is included in the vocative% as "6a Allah4" The vocative is not combined with the definite article alif$lam. Cne does not say% "6a ar$!ahman." Allah knows best. There is also disa"reement about the derivation of ar$!ahman. 2ome of them said that it has no derivation because it is one of the names particular to Him and if it had been derived from mercy )rahma/% it would be connected to the one shown mercy and it would be possible to say% 3Allah is !ahman to His slaves3 as one does with rahim. f it had been derived from rahma% the Arabs would not have denied it when they heard it because they did not deny the mercy of their Lord. Allah says% "When they are told to prostrate to the All$Merciful, they say, 'And what is the All$Merciful0'" )-*,MF/ At al(Hudaybiyya% when 'Ali wrote at the command of the 8rophet 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful%3 2uhayl ibn 'Amr said% 3As for ' n the ;ame of Allah% the All('erciful% 'ost 'erciful%' we do not know ' n the ;ame of Allah% the All( 'erciful% 'ost 'erciful'@ $ather write ' n >our ;ame% C Allah.'3 bn al('Arabi says that this indicates that they did not know the attribute rather than the Cne Aescribed. #vidence is found in the fact that they said% 3What is the $ahman03 not 3Who is the

$ahman03 bn al(Hassar said% 3 t is as if he :the one who said this< had not recited the other ayat% '6et they still re3ect the All$Merciful.' ).N,N./3 Cne "roup believe that it is derived from rahma% and is intensive% meanin" the Cne who possesses mercy such as no one else has. t has no plural or dual whereas rahim can be dual or plural. bn al(Hassar said that part of what indicates the derivation is what at(Tirmidhi transmitted as sound from 'Abdu'r($ahman ibn 'Awf. He heard the 'essen"er of Allah say% 3Allah Almi"hty says% 3 am the All('erciful. created kinship ) rahim/ and split it as a name from 'y ;ame. Whoever maintains ties% maintain ties with him. Whoever severs it% sever him.3 This is a text for its derivation and so there is no point in contention about it. The denial of the Arabs was simply due to their i"norance of Allah and what is mandatory for Him. Al(Anbari mentions that al('ubarrad stated that ar($ahman is a Hebrew name. Ahmad ibn >ahya also said that. This view is unwarranted. Abu'l('Abbas says that the attribute is for praise. Qutrub says that it is possible to combine the two for stress. There is disa"reement about whether the two names !ahman and !ahim have one meanin" or two meanin"s. t is said% that they mean the same% as do nadman and nadim. t is said that !ahman is a special name with "eneral action and $ahim is a "eneral name with a particular action. This is the position of the ma&ority. Abu 'Ali al(6arisi said that !ahman is a "eneral name for all types of mercy for which Allah is sin"led out. !ahim can be used for how He is towards the believers% as He says% "He is merciful to the believers." )NN,GN/. Al('AraEami says that !ahman is merciful to all His creatures with rain% physical and "eneral blessin"s% and !ahim is merciful to the believers in "uidin" them and bein" kind to them. bn al('ubarak said that when the $ahman is asked He "ives and when the !ahim is not asked% He is an"ry. bn 'Abbas said that they are two fine )ra)i)/ names% and one is finer than the other% meanin" that it has more mercy. Al(Dhattabi said% 3This is problematic because fineness has no place in any of the attributes of Allah.3 Al(Husayn ibn al(6adl al(1a&ali said% 3This is an error on the part of the transmitter because fineness )ri))a/ is not part of the attributes of Allah at all. $ather 'they are two compassionate )rafi)/ names% one more compassionate than the other. 7ompassion is one of the Attributes of Allah Almi"hty. The 8rophet% may Allah bless him and "rant him peace% said% 3Allah is 7ompassionate. He loves compassion and "ives for compassion what he does not for harshness.3 'ost scholars a"ree that the name ar($ahman is used only for Allah Almi"hty and it is not permitted to call anyone else by it. Ao you not see that He says% "'ay5 'Aall on Allah or call on the All$Merciful" ).9,.F+/0 2o it is e!ual to the ;ame in which none but Him share. He says% "As+ those We sent before you as "ur Messengers5 Have We ever designated any gods to be worshipped besides the All$Merciful0" )GN,GG/ 2o they reported that the $ahman deserved worship. 'usaylima the Liar ? may Allah curse him ?

was outra"eous and called himself 3the !ahman of >amama3 and so was called 3the Liar3. Ar$!ahim is "eneral and can be used in respect of creatures. As ar$!ahman is universal% as we said ar$!ahim is in harmony with revelation. Al('ahdawi stated that. t is said that the meanin" of ar($ahim is, 3 t is by the !ahim that you reach to the !ahman.3 2o ar$ !ahim is the attribute of 'uhammad% may Allah bless him and "rant him peace% and Allah described him with that. He says% 3compassionate% merciful3 when describin" him. 2o it as if the meanin" of sayin"% 3 n the ;ame of Allah% the All('erciful% the 'ost 'erciful3 is 3 t is by 'uhammad% may Allah bless him and "rant him peace% that you will reach 'e%3 in other words by followin" him and what he has brou"ht% you will reach 'y reward% honour and the vision of 'y face.3 Allah knows best. t is related that 'Ali ibn Abi Talib said% 3 (ismillah is healin" from every illness and protection a"ainst every disease. Ar($ahman is a help for everyone who believes in Him. t is a name not used for anyone else. Ar($ahim is for those who repent% believe and perform ri"hteous actions.3 2ome of them explained the meanin" accordin" to the letters. t is related that '=thman ibn 'Affan asked the 'essen"er of Allah% may Allah bless him and "rant him peace% about the interpretation of 3 n the ;ame of Allah% the All('erciful% 'ost 'erciful.3 He said% 3The ba' is the trial )bala'. of Allah% His relief% brilliance and radiance ) baha'/. The sin is the splendour -sana'/ of Allah. The mim is the kin"dom )mulk/ of Allah. As for Allah% there is no "od but Him. The $ahman is kind to both the pious and impious of His creatures. The !ahim is kind only to the believers.3 t is reported that Da'b al(Ahbar said% 3The ba' is His radiance )baha'/% the sin is His splendour -sana'/% and there is nothin" hi"her than it. The mim is His kin"dom% and He has power over all thin"s and nothin" is hard for Him.3 t is said that every letter is the openin" of one of His ;ames. The ba' is the key to His ;ame 1asir )All(2eein"/. The sin is the key to His ;ame% 'ami' )All(Hearin"/. The mim is the key to His ;ame% Mali+ )'aster/. The alif is the key to His ;ame% Allah. The lam is the key to His ;ame% %atif )Dind/. The ha' is the key to His ;ame% Hadi )4uide/. The ra' is the key to His ;ame% !a2i) )8rovider/. The ha' is the key to His ;ame% Halim )6orbearin"/. The nun is the key of His ;ame% 1ur )Li"ht/. The meanin" of all this is supplication of Allah at the be"innin" of everythin". There is disa"reement how 'ar$!ahim' is connected in recitation to 'al$hamdu lillah'. =mm 2alama related that the 8rophet recited 'ar$!ahim' with a su+un on the mim% and stoppin" there and then be"innin" with a fresh alif. 2ome of the Dufans recited it in that way. 'ost people recite% 'ar$!ahimi'l$hamdu'% with a +asra on the mim and connectin" it to the alif in al$hamd. Al(Disa'i reported that some Arabs read it 'ar$!ahima'l$hamdu'% with fatha on the mim and connected to the alif% as if the mim was in fact silent% but with an elision into the alif. bn 'Atiyya said% 3This recitation is not reported from anyone know.3