52 common misconceptions about islam...common misconceptions about islam 1. the qur’ n i. the...

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Common Misconceptions about Islam

1. The Qur’�n

i. The Qur’�n is an Incoherent Book

It is generally believed that the Qur’�n is an incoherent

book with haphazardly arranged verses.

H�am�d al-D�n al-Far�h�’s Majm�‘ah-i taf�s�r,1 Am�n

Ah�san Is�l�h��’s Tadabbur-i Qur’�n2 and Javed Ah�mad

Gh�mid�’s on-going exegesis al-Bay�n have served to

remove this misconception. These scholars are of the view

that the Qur’�n was arranged and compiled by the Prophet

(sws) under divine instruction. This final arrangement of

the Qur’�n possesses coherence, both at the structural and

at the thematic levels. It is not a haphazardly arranged

book. At the structural level, the s�rahs of the Qur’�n are

arranged in a very meaningful way by the Almighty

Himself. This arrangement is closely related to the very

theme of the Qur’�n. Similarly, at the thematic level the

1. H�am�d al-D�n al-Far�h�, Majm�‘ah-i taf�s�r, 2

nd ed.,

Lahore: Faran Foundation, 1986.

2. Am�n Ah�san Is�l�h��, Tadabbur-i Qur’�n, 2nd

ed., 9 vols.

Lahore: Faran Foundation, 1986.


1. The Qur’

n is an Incoherent Book

It is generally believed that the Qur’


Majm�‘ah-i taf2 and Javed Ah

have served to


n was arranged and compiled by the Prophet


n possesses coherence, both at the structural and

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1. The Qur’1. The Qur’

n is an Incoherent Book n is an Incoherent Book

It is generally believed that the Qur’It is generally believed that the Qur’

book with haphazardly arranged verses. book with haphazardly arranged verses.

Majm��‘ah-i taf‘ah-i taf22 and Javed Ah and Javed Ah

have served to have served to

remove this misconception. These scholars are of the view remove this misconception. These scholars are of the view

n was arranged and compiled by the Prophet n was arranged and compiled by the Prophet

(sws) under divine instruction. This final arrangement of (sws) under divine instruction. This final arrangement of

n possesses coherence, both at the structural and n possesses coherence, both at the structural and

i. The Qur’�n is an Incoherent Book

It is generally believed that the Qur’


’s Majm�

Tadabbur-i Qur’2 and Javed Ah

al-Bay�n


n was arranged and compiled by the Prophet


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i. The Qur’i. The Qur’��n is an Incoherent Book

It is generally believed that the Qur’It is generally believed that the Qur’

book with haphazardly arranged verses. book with haphazardly arranged verses.

’s MajmMajm

Tadabbur-i Qur’Tadabbur-i Qur’��nn2 and Javed Ah and Javed Ah

al-Bayal-Bay��n n

remove this misconception. These scholars are of the view remove this misconception. These scholars are of the view

n was arranged and compiled by the Prophet n was arranged and compiled by the Prophet




2

verses within a s�rah are arranged on divine bidding in a

very meaningful way. This arrangement also is closely

related to the theme of a particular s�rah.

Am�n Ah �san Is �l�h�� writes:

Every person knows that it is the strong rope of the

Qur’�n that holds together the fabric of this ummah,

and all Muslims have been directed to hold steadfast to

this rope and not divide themselves into factions. An

obvious requirement of this directive is that we must

turn to the Qur’�n to resolve all differences which

arise among us; however, it is very unfortunate that all

of us have different opinions regarding the Qur’�n.

There are so many views in the interpretation of every

verse, and most of these views are contradictory to one

another and we do not have any reference point to

decide which view is the correct one. If a difference of

opinion arises in the interpretation of a discourse, the

most satisfactory thing which can resolve this is the

context and coherence of the discourse. Unfortunately,

most people do not regard the Qur’�n to be a coherent

book having a definite context. The result is that

differences of opinions have become permanent. A lot

of differences of opinion which have arisen in fiqh are

because of disregarding the context of a verse. If this

context is taken into consideration, one will find that

on most occasions only one interpretation is possible.3

As is evident from the foregoing discussion, what makes

3. Am�n Ah�san Is�l�h��, Tadabbur-i Qur’�n, vol. 1, 20-21.

Every person knows that it is the strong rope of the

n that holds together the fabric of this

and all Muslims have been directed to hold steadfast to

this rope and not divide themselves into factions. An


n to resolve all differences which


of us have different opinions regarding the Qur’







context and coherence of the discourse. Unfortunately,

n to be a coherent

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Every person knows that it is the strong rope of the Every person knows that it is the strong rope of the

n that holds together the fabric of this n that holds together the fabric of this

and all Muslims have been directed to hold steadfast to and all Muslims have been directed to hold steadfast to

this rope and not divide themselves into factions. An this rope and not divide themselves into factions. An

obvious requirement of this directive is that we must obvious requirement of this directive is that we must

n to resolve all differences which n to resolve all differences which

arise among us; however, it is very unfortunate that all arise among us; however, it is very unfortunate that all

of us have different opinions regarding the Qur’of us have different opinions regarding the Qur’

There are so many views in the interpretation of every There are so many views in the interpretation of every

verse, and most of these views are contradictory to one verse, and most of these views are contradictory to one

another and we do not have any reference point to another and we do not have any reference point to

decide which view is the correct one. If a difference of decide which view is the correct one. If a difference of

opinion arises in the interpretation of a discourse, the opinion arises in the interpretation of a discourse, the

most satisfactory thing which can resolve this is the most satisfactory thing which can resolve this is the

context and coherence of the discourse. Unfortunately, context and coherence of the discourse. Unfortunately,

n to be a coherent n to be a coherent


turn to the Qur’ n to resolve all differences which


of us have different opinions regarding the Qur’







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obvious requirement of this directive is that we must obvious requirement of this directive is that we must

turn to the Qur’turn to the Qur’��n to resolve all differences which n to resolve all differences which

arise among us; however, it is very unfortunate that all arise among us; however, it is very unfortunate that all

of us have different opinions regarding the Qur’of us have different opinions regarding the Qur’

There are so many views in the interpretation of every There are so many views in the interpretation of every

verse, and most of these views are contradictory to one verse, and most of these views are contradictory to one

another and we do not have any reference point to another and we do not have any reference point to

decide which view is the correct one. If a difference of decide which view is the correct one. If a difference of

opinion arises in the interpretation of a discourse, the opinion arises in the interpretation of a discourse, the

most satisfactory thing which can resolve this is the most satisfactory thing which can resolve this is the



3

the Qur’�n a document having one definite meaning and

one which resolves all differences of interpretation and

thus verifies Al-Far�h�’s words�� 4 about it, is the coherence it possesses.

5

The way the exponents of the Far�h� school of thought

have revealed the coherence in the Qur’�n does not

require any further discussion to prove that it does exist;

however, what is the nature of this coherence? The

following points will help in understanding it:

1. Each s�rah has a theme around which its contents

revolve and make it into a unified whole. It is the most

comprehensive statement of its contents. What the soul

is to a body, the theme is to a s�rah.

2. Together with the main text of a s�rah, there is an

introduction and a conclusion. The content of a s�rah in

some cases can be divided into sections and paragraphs,

and in other cases only in paragraphs. Paragraphs depict

small shifts in the subject and sections depict greater

shifts in it. The verses of the introduction and of the

conclusion also may at times be divided into paragraphs

as per the subject they discuss.

3. These paragraphs and these sections relate to each

other not through a verse to verse linear connection but

through various literary devices like parables,

comparison or parallelism as well as through statements

4. “There is no possibility of more than one interpretation in

the Qur’�n.” See: H �am�d al-D�n al-Far�h�, Ras�’il f� ‘ul�m al-

Qur’�n, 2nd

ed. (Azamgarh: D�’irah h�am�diyyah, 1991), 230.

5. The subsequent paragraphs are translated and adapted

from M�z�n. See: J�ved Ah�mad Gh�mid�, M�z�n, 4th

ed.

(Lahore: Al-Mawrid, 2009), 52-53.

require any further discussion to prove that it does exist;

however, what is the nature of this coherence? The

following points will help in understanding it:

has a theme around which its contents



is to a body, the theme is to a rah

2. Together with the main text of a

introduction and a conclusion. The content of a







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require any further discussion to prove that it does exist; require any further discussion to prove that it does exist;

however, what is the nature of this coherence? The however, what is the nature of this coherence? The

following points will help in understanding it:following points will help in understanding it:

has a theme around which its contents has a theme around which its contents

revolve and make it into a unified whole. It is the most revolve and make it into a unified whole. It is the most

comprehensive statement of its contents. What the soul comprehensive statement of its contents. What the soul

is to a body, the theme is to a is to a body, the theme is to a ss��rah

2. Together with the main text of a 2. Together with the main text of a

introduction and a conclusion. The content of a introduction and a conclusion. The content of a

some cases can be divided into sections and paragraphs, some cases can be divided into sections and paragraphs,

and in other cases only in paragraphs. Paragraphs depict and in other cases only in paragraphs. Paragraphs depict

small shifts in the subject and sections depict greater small shifts in the subject and sections depict greater

shifts in it. The verses of the introduction and of the shifts in it. The verses of the introduction and of the

conclusion also may at times be divided into paragraphs conclusion also may at times be divided into paragraphs




is to a body, the theme is to a

2. Together with the main text of a

introduction and a conclusion. The content of a






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revolve and make it into a unified whole. It is the most revolve and make it into a unified whole. It is the most

comprehensive statement of its contents. What the soul comprehensive statement of its contents. What the soul

is to a body, the theme is to a is to a body, the theme is to a

2. Together with the main text of a 2. Together with the main text of a

introduction and a conclusion. The content of a introduction and a conclusion. The content of a

some cases can be divided into sections and paragraphs, some cases can be divided into sections and paragraphs,

and in other cases only in paragraphs. Paragraphs depict and in other cases only in paragraphs. Paragraphs depict

small shifts in the subject and sections depict greater small shifts in the subject and sections depict greater

shifts in it. The verses of the introduction and of the shifts in it. The verses of the introduction and of the

conclusion also may at times be divided into paragraphs conclusion also may at times be divided into paragraphs



4

and passages which are conditional, parenthetical,

inferential, modifying, cyclic or which signify

corollaries, conclusions, questions or answers. This of

course is not an exhaustive list.

4. The text of a s�rah progresses through these

paragraphs and sections and gradually reaches its

culmination. As a result, the s�rah assumes a distinct

and unique form and shape, and becomes a complete and

independent whole.

5. The s�rahs of the Qur’�n are not haphazardly

compiled as is generally thought. They have been arranged

in a specific order by the Almighty, and like the

arrangement of the verses within a s�rah, the arrangement

of the s�rahs within the Qur’�n is very apt and meaningful

with relation to the topic they discuss. In a nutshell, as per

this arrangement, the Qur’�n is divided into seven distinct

groups and the s�rahs within each group occur in pairs.

This pairing of the s�rahs is on the basis of the topics

discussed, and each member of a pair has a complementary

relation with the other. Some s�rahs are an exception to

this scheme like S�rah F�tih�ah, which is like an

introduction to the whole Qur’�n. Some other s�rahs have

come as a supplement or as a conclusion of a group. This

scheme, with its seven s�rah-groups and pairing of the

s�rahs, is stated by the Qur’�n in the following words: �

�� !�"��# �$%��&%�'� ��(�) �*��+�,-�.�/0�1 ��And We have bestowed upon you seven math�n�

6

6. Math�n� (2 *�) is the plural of mathn� ( *�3 ) and it means

something which occurs in pairs.

culmination. As a result, the

and unique form and shape, and becomes a complete and

independent whole.

of the Qur’



arrangement of the verses within a s

�n is very apt and meaningful �with relation to the topic they discuss. In a nutshell, as per

n is divided into seven distinct

s within each group occur in pairs.

is on the basis of the topics


are an exception to

ah, which is like an

have

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culmination. As a result, the culmination. As a result, the

and unique form and shape, and becomes a complete and and unique form and shape, and becomes a complete and

independent whole.independent whole.

of the Qur’ of the Qur’

compiled as is generally thought. They have been arranged compiled as is generally thought. They have been arranged

in a specific order by the Almighty, and like the in a specific order by the Almighty, and like the

arrangement of the verses within a arrangement of the verses within a

�n is very apt and meaningful n is very apt and meaningful �with relation to the topic they discuss. In a nutshell, as per with relation to the topic they discuss. In a nutshell, as per

n is divided into seven distinct n is divided into seven distinct

s within each group occur in pairs. s within each group occur in pairs.

is on the basis of the topics is on the basis of the topics

discussed, and each member of a pair has a complementary discussed, and each member of a pair has a complementary

are an exception to are an exception to

ah, which is like an ah, which is like an

have



arrangement of the verses within a

within the Qur’�n is very apt and meaningful ��with relation to the topic they discuss. In a nutshell, as per

n is divided into seven distinct

s within each group occur in pairs.

is on the basis of the topics


are an exception to

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compiled as is generally thought. They have been arranged compiled as is generally thought. They have been arranged

in a specific order by the Almighty, and like the in a specific order by the Almighty, and like the

arrangement of the verses within a arrangement of the verses within a

within the Qur’within the Qur’��n is very apt and meaningful ��with relation to the topic they discuss. In a nutshell, as per with relation to the topic they discuss. In a nutshell, as per

n is divided into seven distinct n is divided into seven distinct

s within each group occur in pairs. s within each group occur in pairs.

is on the basis of the topics is on the basis of the topics

discussed, and each member of a pair has a complementary discussed, and each member of a pair has a complementary

are an exception to are an exception to



5

which is this great Qur’�n. (15:87)7

ii. The Qur’�n has Variant Readings

It is alleged that the Qur’�n has variant readings.

Typically a verse may have more than one variation.

These variations are not merely in pronunciation, they

exist, for example, in addition or deletions of words, in

the singular and plural form of words, in declensions and

in verb structures.8 It is generally believed that these

variations have been divinely revealed. The first person

to record these readings in the form of a book was Ab� ‘Ubayd Q�sim ibn Sall�m (d. 224 AH). He recorded

twenty five readings; Ab� Ja‘far al-T�abar� (d. 310 AH)

recorded over twenty readings, while it was Ab� Bakr

ibn Muj�hid (d. 324 AH) who selected the seven famous

ones.9 These seven readings became famous through

their readers. They are:

Place Reader

1. Mad�nah N�fi‘ (d. 169 AH)

2. Makkah Ibn Kath�r (d. 120 AH)

7. For an explanation of this verse see: Am�n Ah�san Is�l�h��,

Tadabbur-i Qur’�n, vol. 4, 377-378.

8. For a compendium of such examples, see: Muh�ammad

Fahad Kh�r�f, Al-Muyassar f� al-qir�’�t al-arba‘ ‘asharah, 4th

ed., Beirut: D�r Ibn Kath�r, 2006.

9. For further details, see: Ab� al-Khayr Muh�ammad ibn

Muh�ammad ibn al-Jazar�, Al-Nashr f� al-qir�’�t al-‘ashr, vol.

1 (Egypt: Maktabah al-tujj�riyyah, n.d.), 33-35.


These variations are not merely in pronunciation, they

exist, for example, in addition or deletions of words, in

the singular and plural form of words, in declensions and 8 It is generally believed that these


to record these readings in the form of a book was Ab

m (d. 224 AH). He recorded

Ja‘far al-T�abar

recorded over twenty readings, while it was Ab

(d. 324 AH) who selected the seven famous

These seven readings became famous through

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These variations are not merely in pronunciation, they These variations are not merely in pronunciation, they

exist, for example, in addition or deletions of words, in exist, for example, in addition or deletions of words, in

the singular and plural form of words, in declensions and the singular and plural form of words, in declensions and 88 It is generally believed that these It is generally believed that these

variations have been divinely revealed. The first person variations have been divinely revealed. The first person

to record these readings in the form of a book was Abto record these readings in the form of a book was Ab

m (d. 224 AH). He recorded m (d. 224 AH). He recorded

Ja‘far al-T Ja‘far al-T��recorded over twenty readings, while it was Abrecorded over twenty readings, while it was Ab

(d. 324 AH) who selected the seven famous (d. 324 AH) who selected the seven famous

These seven readings became famous through These seven readings became famous through

It is generally believed that these


to record these readings in the form of a book was Ab

sim ibn Sall m (d. 224 AH). He recorded

twenty five readings; Ab� Ja‘far al-T

recorded over twenty readings, while it was Ab

(d. 324 AH) who selected the seven famous

These seven readings became famous through

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It is generally believed that these

variations have been divinely revealed. The first person variations have been divinely revealed. The first person

to record these readings in the form of a book was Abto record these readings in the form of a book was Ab

sim ibn Sallsim ibn Sall��m (d. 224 AH). He recorded m (d. 224 AH). He recorded

twenty five readings; Abtwenty five readings; Ab�� Ja‘far al-T Ja‘far al-T

recorded over twenty readings, while it was Abrecorded over twenty readings, while it was Ab

(d. 324 AH) who selected the seven famous (d. 324 AH) who selected the seven famous

These seven readings became famous through These seven readings became famous through



6

3. Damascus Ibn ‘�mir (d. 118 AH)

4. Bas�rah Ab� ‘Amr (d. 154 AH)

5. K�fah ‘�s�im (d. 127 AH)

6. K�fah H�amzah (d. 156 AH)

7. K�fah Kis�’� (189 AH)

These readings cannot be accepted in any manner as

having the same status as the Qur’�n because of the

following reasons.

(i) There exists a consensus of opinion among the

scholars of our ummah on the fact that the Qur’�n is

mutaw�tir (ie such a large number of people have

transmitted the Qur’�n that the existence of any error in

the transmitted text is impossible).

Now, if the chains of narrators of each of these variant

readings are examined, none of them can be claimed as

mutaw�tir. They may be mutaw�tir from their famous

originators but they are certainly not mutaw�tir all the

way from these originators up to the Prophet (sws). At

best, they can be classified as ah��d (isolate reports).

Thus al-Zarkash� writes:

��4��5!6��7�8��9:4;<��%=��:4;�>��$?�9� … � @A�B%��&C"��D%C?�E��FCG�H$��?� I��4�� J�A�K !6��K�LM��?�9��4��N�O�P� Q4R4��7�8�� STU� K !6�� K�LM�� Q �$"�� V�WX� �')� D%YX�P� ��4�� Z��[��\��]� ��4�� ?� ��4�� )�(I��7�8��

�^��8�4�"�X�K^"�4��_�.&;!�O�`�Q4R4��8F[��TI� ‘.��The opinion of the majority is that these seven

These readings cannot be accepted in any manner as

having the same status as the Qur’

following reasons.

(i) There exists a consensus of opinion among the

ummah on the fact that the Qur’

(ie such a large number of people have

n that the existence of any error in




from their famous

mutaw�tir


(isolate reports).

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These readings cannot be accepted in any manner as These readings cannot be accepted in any manner as

having the same status as the Qur’having the same status as the Qur’

following reasons.following reasons.

(i) There exists a consensus of opinion among the (i) There exists a consensus of opinion among the

ummah ummah on the fact that the Qur’on the fact that the Qur’

(ie such a large number of people have (ie such a large number of people have

n that the existence of any error in n that the existence of any error in

the transmitted text is impossible).the transmitted text is impossible).

Now, if the chains of narrators of each of these variant Now, if the chains of narrators of each of these variant

readings are examined, none of them can be claimed as readings are examined, none of them can be claimed as

from their famous from their famous

mutawmutaw��tir

way from these originators up to the Prophet (sws). At way from these originators up to the Prophet (sws). At

(isolate reports). (isolate reports).

ummah

(ie such a large number of people have

transmitted the Qur’�n that the existence of any error in




mutaw tir from their famous tir

originators but they are certainly not mutaw


(isolate reports).

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ummah ummah

(ie such a large number of people have (ie such a large number of people have

transmitted the Qur’��n that the existence of any error in n that the existence of any error in

the transmitted text is impossible).the transmitted text is impossible).

Now, if the chains of narrators of each of these variant Now, if the chains of narrators of each of these variant

readings are examined, none of them can be claimed as readings are examined, none of them can be claimed as

mutawmutaw��tirtir from their famous from their famous tirtir

originators but they are certainly not originators but they are certainly not mutawmutaw

way from these originators up to the Prophet (sws). At way from these originators up to the Prophet (sws). At

(isolate reports). (isolate reports).



7

readings are mutaw�tir. However, one opinion is that

they are mashh�r10

…. The truth in this regard is that

they are mutaw�tir from these seven [qurr�’]. As far

as their taw�tur from the Prophet (sws) is concerned,

this is debatable. For the chains of narrators of these

seven are found in the books of qir�’�t. These chains

are transmission from a single person to another and

do not fulfil the condition of taw�tur neither from the

first narrator to the last nor in between.11

(ii) Not only are these readings isolate reports (ah��d),

but also many of the narrators of these readings are not

regarded as trustworthy by the scholars of ‘ilm al-rij�l as

far as accepting Ah��d�th from them is concerned. As an

example, this is what is written about H�afs� ibn

Sulaym�n, perhaps the most famous and most widely

acclaimed of all the disciples of the major qurr�’:

In the opinion of ‘Abd al-Rah�m�n ibn Ab� H��tim,

‘Abd al-Rah�m�n ibn Y�suf ibn Khirash and Im�m

Muslim he is matr�k al-h�ad�th (abondoned in

H�ad�th). Al-Bukh�r� comments on him as tarak�hu.

‘Al� ibn al-Mad�n� and Ab� Zur‘ah regard him to be

d�a‘�f al-h�ad�th (weak in H�ad�th). In the opinion of

Yah�y� ibn Ma‘�n as quoted by Ab� Qud�mah

Sarakhs� and ‘Uthm�n ibn Sa‘�d al-D�rim� he is laysa

bi thiqah (not reliable). Al-Nas�’� also regards him to

10. ie. widely attested.

11. Ab� ‘Abdull�h Badr al-D�n Muh�ammad ibn Bah�dur ibn

‘Abdull�h al-Zarkash�, Al-Burh�n f� ‘ul�m al-Qur’�n, 2nd

ed.,

vol. 1 (Beirut: D�r al-fikr, 1980), 319.

are transmission from a single person to another and

do not fulfil the condition of

first narrator to the last nor in between.

(ii) Not only are these readings isolate reports (


regarded as trustworthy by the scholars of

from them is concerned. As an

example, this is what is written about H

perhaps the most famous and most widely

acclaimed of all the disciples of the major qurr

n ibn Ab H�� H tim,

suf ibn Khirash and Im�m

(abondoned in

�hu

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are transmission from a single person to another and are transmission from a single person to another and

do not fulfil the condition of do not fulfil the condition of

first narrator to the last nor in between.first narrator to the last nor in between.

(ii) Not only are these readings isolate reports ((ii) Not only are these readings isolate reports (

but also many of the narrators of these readings are not but also many of the narrators of these readings are not

regarded as trustworthy by the scholars of regarded as trustworthy by the scholars of

from them is concerned. As an from them is concerned. As an

example, this is what is written about Hexample, this is what is written about H

perhaps the most famous and most widely perhaps the most famous and most widely

acclaimed of all the disciples of the major acclaimed of all the disciples of the major qurrqurr

n ibn Abn ibn Ab��n ibn Abn ibn Abn ibn Ab H H�� H

suf ibn Khirash and Imsuf ibn Khirash and Im�m

(abondoned in (abondoned in

�huhu

(ii) Not only are these readings isolate reports (


regarded as trustworthy by the scholars of

d�th� from them is concerned. As an

example, this is what is written about H

perhaps the most famous and most widely

acclaimed of all the disciples of the major

�n ibn Ab

suf ibn Khirash and Im

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(ii) Not only are these readings isolate reports ((ii) Not only are these readings isolate reports (

but also many of the narrators of these readings are not but also many of the narrators of these readings are not

regarded as trustworthy by the scholars of regarded as trustworthy by the scholars of

d�thth�� from them is concerned. As an from them is concerned. As an

example, this is what is written about Hexample, this is what is written about H

perhaps the most famous and most widely perhaps the most famous and most widely

acclaimed of all the disciples of the major acclaimed of all the disciples of the major

�n ibn Abn ibn Ab

suf ibn Khirash and Imsuf ibn Khirash and Im



8

be laysa bi thiqah. S��lih� ibn Muh�ammad al-Baghd�d� says that the Ah��d�th narrated by him are not worth

writing as primary evidence and all of them mention

unfamiliar things in religion. ‘Abd al-Rah�m�n ibn

Y�suf ibn Khir�sh says that he is a great liar and

forges �h�ad�th. Yah�y� ibn Ma‘�n also regards him to

be a great liar.12

It seems quite strange that a person so widely regarded

as unreliable (even called a liar) in accepting H�ad�th

from be regarded as a very dependable person as far the

Qur’�n is concerned.

(iii) The only complete reading of the Qur’�n which is

in vogue from the time of the Prophet (sws) is the al-

qir�‘�t al-‘�mmah (the universal reading) – the very

reading read out to the Prophet (sws) once the revelation

of the Qur’�n had been completed. It was this very

reading which existed among the companions of the

Prophet (sws). Ab� ‘Abd al-Rah�man al-Sulam� (d. 105

AH)13

narrates:

a =�b(�C6��c��!?�4dA��.�� *?��?��\d�eA�98��=�f) O�98��8��d��4) O��9��: g)M��R ;h��fd i��d��j��

a4":� IA�=�k�� 98��FI��K� �� FC?�&C"��D%C?�E��(CG�E�

12. See: Ab� al-H �ajj�j Y�suf ibn al-Zak� al-Mizz�, Tahdh�b

al-kam�l f� asm�’ al-rij�l, 2nd

ed., vol. 7 (Beirut: Mu’assasah

al-ris�lah, 1413 AH), 13-15.

13. See: Al-Mizz�, Tahdh�b al-kam�l, vol. 14, 410.

be a great liar.12

It seems quite strange that a person so widely regarded

as unreliable (even called a liar) in accepting H


(iii) The only complete reading of the Qur’

in vogue from the time of the Prophet (sws) is the

(the universal reading) – the very


n had been completed. It was this very


man al-Sulam (d. 105

a =

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be a great liar.be a great liar.

It seems quite strange that a person so widely regarded It seems quite strange that a person so widely regarded

as unreliable (even called a liar) in accepting Has unreliable (even called a liar) in accepting H

from be regarded as a very dependable person as far the from be regarded as a very dependable person as far the

(iii) The only complete reading of the Qur’(iii) The only complete reading of the Qur’

in vogue from the time of the Prophet (sws) is the in vogue from the time of the Prophet (sws) is the

(the universal reading) – the very (the universal reading) – the very

reading read out to the Prophet (sws) once the revelation reading read out to the Prophet (sws) once the revelation

n had been completed. It was this very n had been completed. It was this very

reading which existed among the companions of the reading which existed among the companions of the

man al-Sulamman al-Sulam��man al-Sulamman al-Sulamman al-Sulamman al-Sulam (d. 105 (d. 105


n is concerned.

(iii) The only complete reading of the Qur’

in vogue from the time of the Prophet (sws) is the

(the universal reading) – the very


n had been completed. It was this very


man al-Sulam

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from be regarded as a very dependable person as far the from be regarded as a very dependable person as far the

n is concerned.n is concerned.

(iii) The only complete reading of the Qur’(iii) The only complete reading of the Qur’

in vogue from the time of the Prophet (sws) is the in vogue from the time of the Prophet (sws) is the

(the universal reading) – the very (the universal reading) – the very

reading read out to the Prophet (sws) once the revelation reading read out to the Prophet (sws) once the revelation

n had been completed. It was this very n had been completed. It was this very

reading which existed among the companions of the reading which existed among the companions of the

man al-Sulamman al-Sulam



9

D%X�l!=�mT�� n ��P�_��oR�p�K�q� ��;[��=��j�� O�9rsM�7 ��k�� U�t $��u�� O��.

The reading of Ab� Bakr, ‘Umar, ‘Uthm�n and Zayd ibn Th�bit and that of all the Muh�jir�n and the Ans ��r was one. They would read the Qur’�n according to the al-qir�’�t al-‘ammah. This is the same reading which was read out to the Prophet (sws)

in the year of his death by Gabriel. Zayd ibn Th�bit was also present in this reading [called] the al-‘ard�ah

al-akh�rah14

and it was this very reading that he taught the Qur’�n to people till his death.

15

As far as certain countries are concerned where the Qur’�n is practically read on a different reading,

16 these

readings are bound to have been enforced in them in a

certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically known that the reading of N�fi‘was officially promulgated in the third century h �ijrah in North Africa after the rise of the Malikite fiqh in this area.

17

14. ie. the final recital.

15. Al-Zarkash�, Al-Burh�n, vol. 1, 237.

16. Thus for example, the Qur’�n is read on the reading of

Q�l�n (d. 220 AH), a student of N�fi‘ (d. 169 AH), in Tunisia

and on the reading of Warsh (d. 197 AH), another student of

N�fi‘, in Morocco. Similarly, the Qur’�n is read on the reading

of D�r� (d. 246 AH), a student of Ab� ‘Amr (d. 154 AH), in

parts of Sudan and Yemen.

17. For details see: Hind Shalb�, Al-Qir�’�t bi Afriqiyyah, 1st

ed. (Tunisia: Al-D�r al-‘arabiyyah li al-kit�b, 1983), 223-235.

r was one. They would read the Qur’according to the same reading which was read out to the Prophet (sws)

in the year of his death by Gabriel. Zayd ibn Thwas also present in this reading [called] the

and it was this very reading that he n to people till his death.

As far as certain countries are concerned where the n is practically read on a different reading,


certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically

fi‘was officially in North Africa

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according to the according to the same reading which was read out to the Prophet (sws) same reading which was read out to the Prophet (sws)

in the year of his death by Gabriel. Zayd ibn Thin the year of his death by Gabriel. Zayd ibn Thwas also present in this reading [called] the was also present in this reading [called] the

and it was this very reading that he and it was this very reading that he n to people till his death.n to people till his death.

As far as certain countries are concerned where the As far as certain countries are concerned where the n is practically read on a different reading,n is practically read on a different reading,

readings are bound to have been enforced in them in a readings are bound to have been enforced in them in a

certain period of time much later after the departure of certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically the Prophet (sws). Thus, for example, it is historically

fi‘was officially fi‘was officially in North Africa in North Africa

was also present in this reading [called] the and it was this very reading that he �n to people till his death.

As far as certain countries are concerned where the n is practically read on a different reading,


certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically known that the reading of N�fi‘was officially

ijrah in North Africa

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and it was this very reading that he and it was this very reading that he �n to people till his death.n to people till his death.

As far as certain countries are concerned where the As far as certain countries are concerned where the n is practically read on a different reading,n is practically read on a different reading,

readings are bound to have been enforced in them in a readings are bound to have been enforced in them in a

certain period of time much later after the departure of certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically the Prophet (sws). Thus, for example, it is historically known that the reading of N��fi‘was officially fi‘was officially

ijrah in North Africa in North Africa



10

It is clear from this analysis that these extant readings which are found in books of tafs�r and read and taught in religious schools can in no way be accepted. Whether they originated from insistence by some to cling to the

first recital of the Qur’�n, or were mere explanations of the actual verses written down by the companions in their own codices or were concocted to disparage the Qur’�n is a mystery which perhaps may never be solved. However, this much is certain.They cannot be regarded as the Qur’�n in any way.

iii. The Qur’�n was revealed on Seven Ah�ruf

There are certain narratives which say that the Qur’�n

was revealed on seven ah�ruf. A typical narrative reads:

��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?

xf ��"� �a4��F�C�?� �� =��Y�� 9�:4x"��A�� yn��w�� d� �&%�\�� d� �n �<�I�� ;%�)�A��=�A� �&�C�"�� D%�C�?� xD�C�� F�C�G� �D�C�� a4x"�:� �� O�� Ix��=�A� �� %��

�d� xDx�!J!�� J&�i� ��g)�� FJ�� xDx��C�;��A� J&�i� �D%�C�?� ��?�A� ��A� x7��\�X��D�L��Q��D�C�� a4x"�:� �� xf�C��X� �&�C�"�� D%�C�?� xD�C��F�C�G� �D�C�� a4x"�:� �D�d� xf��X��a ��X� �;%�$��A��=�A� �� %�� F�C�?� �� =��Y�� 9�:4x"� �A�� T�I� xf ��"� (})��

xD�C�":�A��&�C�"��D%�C�?�xD�C��F�C�G��D�C��a4x"�:��A��X�xn �<�I� ��A��=��a �=�J&�i��&�C�"�� D%�C�?� xD�C�� F�C�G� �D�C�� a4x"�:� �a ��X� �A�� xDx� ��"� (�� 9�8��

own codices or were concocted to disparage the Qur’a mystery which perhaps may never be solved. However, this much is certain.They cannot be regarded as the

n in any way.

n was revealed on Seven

There are certain narratives which say that the Qur’

. A typical narrative reads:

��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?

xf ��"� �a4�� ;%�)�A��=�A� �&�C�"�� D%�C�?� xD�C�� F�C�G� �D�C�� a4x"�:� �� O�� Ix��=�A� �� %��

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own codices or were concocted to disparage the Qur’own codices or were concocted to disparage the Qur’a mystery which perhaps may never be solved. However, a mystery which perhaps may never be solved. However, this much is certain.They cannot be regarded as the this much is certain.They cannot be regarded as the

n in any way.

n was revealed on Seven n was revealed on Seven

There are certain narratives which say that the Qur’There are certain narratives which say that the Qur’

. A typical narrative reads:. A typical narrative reads:

��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?

xf ��"� �a4��xf ��"� �a4��

iii. The Qur’�n was revealed on Seven

There are certain narratives which say that the Qur’

ruf. A typical narrative reads:ruf

��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?�F�C�?� �� =��Y�� 9�:4x"��A�� yn��w�� d� �&%�\�� d� �n �<�I�

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iii. The Qur’��n was revealed on Seven n was revealed on Seven

There are certain narratives which say that the Qur’There are certain narratives which say that the Qur’

rufruf. A typical narrative reads:. A typical narrative reads:rufrufruf

��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��?� ��%�dvw�� d� �9��x?� ��?� yz �;�[� ��d�� ?�{�� ?�F�%��(�$�iJ��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?��z �̂ �|�� d� ��x?� xf ��"� �a �=� xDJ)�A� }~�: �� y�!�?� ��d� ��J�� !�?�F�C�?� �� =��Y�� 9�:4x"��A�� yn��w�� d� �&%�\�� d� �n �<�I��F�C�?� �� =��Y�� 9�:4x"��A�� yn��w�� d� �&%�\�� d� �n �<�I�



11

��T�I� �� f��w)�A� ��T�\�I� �a ��X� �;x��A��X� �A��=�� (�� a �=� J&�i� f��w)�A� ��T�\�I�a�w)�A��xD$��J6�%�� 8��= �X�y�x��A��K� !�"�F�C�?��

‘Abd al-Rah�m�n ibn ‘Abd al-Q�r� narrated: “ ‘Umar

ibn al-Khat�t ��b said before me: ‘I heard Hish�m ibn

H�ak�m ibn H�iz�m reading S�rah Furq�n in a different

way from the one I used to read it, and the Prophet

(sws) himself had read out this s�rah to me.

Consequently, as soon as I heard him, I wanted to get

hold of him. However, I gave him respite until he had

finished the prayer. Then I got hold of his cloak and

dragged him to the Prophet (sws). I said to him: “I

have heard this person [Hish�m ibn H�ak�m ibn

H�iz�m] reading S�rah Furq�n in a different way from

the one you had read it out to me.” The Prophet (sws)

said: “Leave him alone [O ‘Umar].” Then he said to

Hish�m: “Read [it].” [‘Umar said:] “He read it out in

the same way as he had done before me.” [At this,]

the Prophet (sws) said: “It was revealed thus.” Then

the Prophet (sws) asked me to read it out. So I read it

out. [At this], he said: “It was revealed thus; this

Qur’�n has been revealed on Seven Ah�ruf. You can

read it in any of them you find easy from among

them.” ’ ”18

While critically analyzing this narrative, Gh�mid� writes:19

18. M�lik ibn Anas, Al-Mu’at �t��, vol. 1 (Egypt: D�r ih�y�’ al-

tur�th al-‘arab�, n.d.), 201, (no. 473).

19. Gh�mid�, M�z�n, 30-31.

way from the one I used to read it, and the Prophet

(sws) himself had read out this

Consequently, as soon as I heard him, I wanted to get




have heard this person [Hish�m ibn H

n in a different way from



m: “Read [it].” [‘Umar said:] “He read it out in




out. [At this], he said: “It was revealed thus; this

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way from the one I used to read it, and the Prophet way from the one I used to read it, and the Prophet

(sws) himself had read out this (sws) himself had read out this

Consequently, as soon as I heard him, I wanted to get Consequently, as soon as I heard him, I wanted to get

hold of him. However, I gave him respite until he had hold of him. However, I gave him respite until he had

finished the prayer. Then I got hold of his cloak and finished the prayer. Then I got hold of his cloak and

dragged him to the Prophet (sws). I said to him: “I dragged him to the Prophet (sws). I said to him: “I

have heard this person [Hishhave heard this person [Hish�n in a different way from n in a different way from

the one you had read it out to me.” The Prophet (sws) the one you had read it out to me.” The Prophet (sws)

said: “Leave him alone [O ‘Umar].” Then he said to said: “Leave him alone [O ‘Umar].” Then he said to

m: “Read [it].” [‘Umar said:] “He read it out in m: “Read [it].” [‘Umar said:] “He read it out in

the same way as he had done before me.” [At this,] the same way as he had done before me.” [At this,]

the Prophet (sws) said: “It was revealed thus.” Then the Prophet (sws) said: “It was revealed thus.” Then

the Prophet (sws) asked me to read it out. So I read it the Prophet (sws) asked me to read it out. So I read it

out. [At this], he said: “It was revealed thus; this out. [At this], he said: “It was revealed thus; this




have heard this person [Hish

rah Furq�n in a different way from



m: “Read [it].” [‘Umar said:] “He read it out in




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finished the prayer. Then I got hold of his cloak and finished the prayer. Then I got hold of his cloak and

dragged him to the Prophet (sws). I said to him: “I dragged him to the Prophet (sws). I said to him: “I

have heard this person [Hishhave heard this person [Hish

rah Furqrah Furq�n in a different way from

the one you had read it out to me.” The Prophet (sws) the one you had read it out to me.” The Prophet (sws)

said: “Leave him alone [O ‘Umar].” Then he said to said: “Leave him alone [O ‘Umar].” Then he said to

m: “Read [it].” [‘Umar said:] “He read it out in m: “Read [it].” [‘Umar said:] “He read it out in

the same way as he had done before me.” [At this,] the same way as he had done before me.” [At this,]

the Prophet (sws) said: “It was revealed thus.” Then the Prophet (sws) said: “It was revealed thus.” Then

the Prophet (sws) asked me to read it out. So I read it the Prophet (sws) asked me to read it out. So I read it



12

If the following points about this narrative are

contemplated on, it becomes evident that it is an

absolutely meaningless narrative which should not

be considered of any worth in this regard:

Firstly, even though this narrative has been recorded

in the basic books of H�ad�th literature, no one in

history has ever been able to offer a convincing

explanation of it rendering it totally ambiguous. Al-

Suy�t ��20 has recorded about forty interpretations of

this narrative and then, while acknowledging the

weakness of each of these, has confessed that this

narrative should be regarded among the

mutash�bih�t, whose meaning is only known to

God:

�a =��a4=�~�$?� ;�R:A��.DC��~:��~T��Dd <�h��TI��And to me the best opinion in this regard is that of the

people who say that this H�ad�th is from among matters

of mutash�bih�t, the meaning of which cannot be

understood.21

Secondly, the only plausible interpretation of the

20. Jal�l al-D�n ‘Abd al-Rah�m�n ibn Kam�l al-D�n Ab� Bakr

ibn Muh�ammad ibn S�biq al-D�n al-Suy�t��, Al-Itq�n f� ‘ul�m

al-Qur’�n, 2nd

ed., vol. 1 (Bayd�r: Mansh�r�t al-rad ��, 1343

AH), 165-172.

21. Jal�l al-D�n ‘Abd al-Rah�m�n ibn Kam�l al-D�n Ab� Bakr

ibn Muh�ammad ibn S�biq al-D�n al-Suy�t��, Tanw�r al-haw�lik,

2nd

ed. (Beirut: D�r al-j�l, 1993), 199.

Firstly, even though this narrative has been recorded

in the basic books of H

history has ever been able to offer a convincing

explanation of it rendering it totally ambiguous. Al-

has recorded about forty interpretations of




, whose meaning is only known to

�a =��a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the

th is from among matters

, the meaning of which cannot be

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Firstly, even though this narrative has been recorded Firstly, even though this narrative has been recorded

in the basic books of Hin the basic books of H

history has ever been able to offer a convincing history has ever been able to offer a convincing

explanation of it rendering it totally ambiguous. Al-explanation of it rendering it totally ambiguous. Al-

has recorded about forty interpretations of has recorded about forty interpretations of

this narrative and then, while acknowledging the this narrative and then, while acknowledging the

weakness of each of these, has confessed that this weakness of each of these, has confessed that this

narrative should be regarded among the narrative should be regarded among the

, whose meaning is only known to , whose meaning is only known to

�a =��a4=�~�$?� ;�R:A��a =��a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the And to me the best opinion in this regard is that of the

th is from among matters th is from among matters

, the meaning of which cannot be , the meaning of which cannot be

has recorded about forty interpretations of




, whose meaning is only known to

�a =��a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the

th is from among matters

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has recorded about forty interpretations of has recorded about forty interpretations of

this narrative and then, while acknowledging the this narrative and then, while acknowledging the

weakness of each of these, has confessed that this weakness of each of these, has confessed that this

narrative should be regarded among the narrative should be regarded among the

, whose meaning is only known to , whose meaning is only known to

�a =��a4=�~�$?� ;�R:A��a =��a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the And to me the best opinion in this regard is that of the

th is from among matters th is from among matters



13

word ah�ruf is that it connotes pronunciation22

of

words the Arabs were used to. However, in this case,

the text of the H�ad�th itself negates this meaning. It

is known that both ‘Umar (rta) and H�ish�m (rta)

belonged to the same tribe: the Quraysh. Obviously,

people of the same tribe could not have had different

pronunciations.

Thirdly, even if it is accepted that this difference was

of pronunciation between various tribes and as a

result they were allowed to read it variously, the verb

unzila (was revealed) is very inappropriate. The

Qur’�n has specified that it was revealed in the

language of the Prophet’s tribe: the Quraysh (See for

example: 19:97, 44:58). After this, it can be accepted

that the various tribes were allowed to read it

according to their own accents, but how can it be

accepted that the Almighty Himself revealed the

various dialects and pronunciations.

Fourthly, it is known that Hish�m had accepted Islam

on the day Makkah was conquered. If this Had�th is

accepted, it would mean that even after the conquest

of Makkah senior Companions and even a close

associate like ‘Umar (rta) was unaware of the fact that

the Prophet (sws) secretly taught the Qur’�n in some

22. The actual words are: lugh�t and lahj�t. There is a

difference between the two. In the former the pronunciation of

the word changes because of a variation in harak�t (eg. �|xd and ��|�d), while in the latter the pronunciation of a word

changes because of a variation in accent. (Translator’s Note)

pronunciations.

Thirdly, even if it is accepted that this difference was

of pronunciation between various tribes and as a


(was revealed) is very inappropriate. The

n has specified that it was revealed in the






m had accepted Islam

th is

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pronunciations. pronunciations.

Thirdly, even if it is accepted that this difference was Thirdly, even if it is accepted that this difference was

of pronunciation between various tribes and as a of pronunciation between various tribes and as a

result they were allowed to read it variously, the verb result they were allowed to read it variously, the verb

(was revealed) is very inappropriate. The (was revealed) is very inappropriate. The

n has specified that it was revealed in the n has specified that it was revealed in the

language of the Prophet’s tribe: the Quraysh (See for language of the Prophet’s tribe: the Quraysh (See for

example: 19:97, 44:58). After this, it can be accepted example: 19:97, 44:58). After this, it can be accepted

that the various tribes were allowed to read it that the various tribes were allowed to read it

according to their own accents, but how can it be according to their own accents, but how can it be

accepted that the Almighty Himself revealed the accepted that the Almighty Himself revealed the

m had accepted Islam m had accepted Islam

th is th is


(was revealed) is very inappropriate. The

n has specified that it was revealed in the







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result they were allowed to read it variously, the verb result they were allowed to read it variously, the verb

(was revealed) is very inappropriate. The (was revealed) is very inappropriate. The

n has specified that it was revealed in the n has specified that it was revealed in the

language of the Prophet’s tribe: the Quraysh (See for language of the Prophet’s tribe: the Quraysh (See for

example: 19:97, 44:58). After this, it can be accepted example: 19:97, 44:58). After this, it can be accepted

that the various tribes were allowed to read it that the various tribes were allowed to read it

according to their own accents, but how can it be according to their own accents, but how can it be

accepted that the Almighty Himself revealed the accepted that the Almighty Himself revealed the




14

other form and reading from the one openly heard

from the Prophet (sws) and preserved in writing and

in memory. Every person can realize how grave this

claim is and how far reaching are its effects.

iv. Only God knows the Meanings of

Certain Qur’�nic Verses

It is generally thought that there are certain verses of

the Qur’�n whose meaning is only known to God and

that no man is able to understand them. They are called

the mutash�bih�t verses of the Qur’�n.

It needs to be clarified that the mutash�bih�t of the

Qur’�n are verses in which things that are beyond human

observation or comprehension are mentioned in the form

of comparison (tashb�h) to things which we know in our

own language and through our own experience. The

actual purport conveyed by these verses is clear.

However, human intellect is not equipped to grasp the

reality to which they refer. For example, it is said in

S�rah H��qqah that the Almighty’s throne shall be lifted

by eight angels on the Day of Judgement. Now we cannot

know what the throne will be like, though we may have a

slight idea since the word throne is also a common word

in our language. Similarly, S�rah Muddaththir says that

there will be nineteen sentinels guarding Hell. Again we

cannot say why there will be nineteen and what they will

be like, though we know that the word nineteen mentions

a definite number. Consequently, verses which mention

iv. Only God knows the Meanings of

Certain Qur’

It is generally thought that there are certain verses of

n whose meaning is only known to God and


verses of the Qur’

It needs to be clarified that the mutash

n are verses in which things that are beyond human


) to things which we know in our





qqah that the Almighty’s throne shall be lifted

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iv. Only God knows the Meanings of iv. Only God knows the Meanings of

Certain Qur’Certain Qur’

It is generally thought that there are certain verses of It is generally thought that there are certain verses of

n whose meaning is only known to God and n whose meaning is only known to God and

that no man is able to understand them. They are called that no man is able to understand them. They are called

verses of the Qur’ verses of the Qur’

It needs to be clarified that the It needs to be clarified that the

n are verses in which things that are beyond human n are verses in which things that are beyond human

observation or comprehension are mentioned in the form observation or comprehension are mentioned in the form

) to things which we know in our ) to things which we know in our

own language and through our own experience. The own language and through our own experience. The

actual purport conveyed by these verses is clear. actual purport conveyed by these verses is clear.

However, human intellect is not equipped to grasp the However, human intellect is not equipped to grasp the

reality to which they refer. For example, it is said in reality to which they refer. For example, it is said in

qqah that the Almighty’s throne shall be lifted qqah that the Almighty’s throne shall be lifted

n whose meaning is only known to God and


verses of the Qur’

It needs to be clarified that the

n are verses in which things that are beyond human


) to things which we know in our





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n whose meaning is only known to God and n whose meaning is only known to God and

that no man is able to understand them. They are called that no man is able to understand them. They are called

verses of the Qur’ verses of the Qur’

It needs to be clarified that the It needs to be clarified that the

n are verses in which things that are beyond human n are verses in which things that are beyond human

observation or comprehension are mentioned in the form observation or comprehension are mentioned in the form

) to things which we know in our ) to things which we know in our

own language and through our own experience. The own language and through our own experience. The

actual purport conveyed by these verses is clear. actual purport conveyed by these verses is clear.

However, human intellect is not equipped to grasp the However, human intellect is not equipped to grasp the

reality to which they refer. For example, it is said in reality to which they refer. For example, it is said in



15

the blowing of spirit in Adam,23

the birth of Jesus (sws)

without a father,24

nature of God’s actions like His sitting

on a throne,25

the blessings of Paradise like the nature of

its milk and honey,26

the torments of Hell like the tree of

zaqq�m growing in fire27

are examples of the

mutash�bih�t. The real purpose of such verses is that

they become a trial and test for people since they must

profess faith in them, without going after their reality.

The Qur’�n says:

�{%�C�?� �a�w)�A� �~�T�� 4xI��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��

J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��&�C� �� (�X� ��4x|�"��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��+0.�1��

He it is Who has sent down to you the Book; in it are

verses fundamental; they are the foundation of the

book: others are mutash�bih�t. But those in whose

hearts is a twist follow the mutash�bih�t seeking

discord, and searching for its hidden meanings, but

no one knows their true reality except Allah. And

those who are firmly grounded in knowledge say:

“We believe in the Book; the whole of it is from our

Lord;” and none will grasp the Message except men

23. See, for example: 15:29, 38:72.

24. See, for example: 21:91, 66:12.

25. See, for example: 2:29, 7:54, 20:53.

26. See, for example: 47:15.

27. See, for example: 37:62, 44:43, 56:52.

they become a trial and test for people since they must

profess faith in them, without going after their reality.

n says:

��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��

J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��



. But those in whose

seeking

discord, and searching for its hidden meanings, but

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they become a trial and test for people since they must they become a trial and test for people since they must

profess faith in them, without going after their reality. profess faith in them, without going after their reality.

n says:n says:

��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��

J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��

He it is Who has sent down to you the Book; in it are He it is Who has sent down to you the Book; in it are

verses fundamental; they are the foundation of the verses fundamental; they are the foundation of the

. But those in whose . But those in whose

seeking seeking

discord, and searching for its hidden meanings, but discord, and searching for its hidden meanings, but

��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��

J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��



. But those in whose

�bih

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��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��z ��\�� vn�A� J�xI� �7 ��\�v�� 7 �� xD$�� z ��\��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��8 ��d��xD$��D�d �<�� 4x �!J��%�X��j�&�;�d4�C�=�P��T�� J��X��7 �;�d �<��x��x��s�A��

J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��J�� xDVC�� xD�C�� x&�C �� D�C�� 8 ��d�� K�$��Y��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��z �!��M��4��A��x��O�T�� $}d�:��$�?��}��O��D�d� J$��4��4��

He it is Who has sent down to you the Book; in it are He it is Who has sent down to you the Book; in it are

verses fundamental; they are the foundation of the verses fundamental; they are the foundation of the

. But those in whose . But those in whose

��bihbih



16

of understanding. (3:7)

An important point worth noting in the above

mentioned verses is that it has not been said that the

meaning of the mutash�bih�t is only known to Allah.

Rather it has been declared that their reality is only

known to Him. The actual word used is ta’w�l which is

used in the same sense here as in the following verse:

��~ ��x:��T��I��f�d�A� ��a �=+,��.,�1��He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.”

(12:100)

Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’�n is clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only known once the dream was fulfilled.

While explaining this aspect, Am�n Ah�san Is�l�h�� writes:

The reality to which these [mutash�bih�t] point is itself very clear and obvious. Human intellect can understand that part of it which is essential for it to

understand. However, since it belongs to an unseen world, the Qur’�n mentions it through parables and similes so that students of the Qur’�n can understand it as per their capabilities and consider that only God knows what their real form and shape is. These [mutash�bih�t] relate to attributes and works of God

or to the reward and punishment of the Hereafter.

known to Him. The actual word used is

used in the same sense here as in the following verse:

+,��.,�1��He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.”

Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only

writes:

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known to Him. The actual word used is known to Him. The actual word used is

used in the same sense here as in the following verse: used in the same sense here as in the following verse:

+,��.,�1�� +,��.,�1��He [Joseph] said: “This is the reality [in the He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.” interpretation] of my dream which I had seen before.”

Consequently, the meaning of the words in which the Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only the sun, the moon and the eleven stars (12:4) was only

writes: writes:

+,��.,�1��He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.”

Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only

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He [Joseph] said: “This is the reality [in the He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.” interpretation] of my dream which I had seen before.”

Consequently, the meaning of the words in which the Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only the sun, the moon and the eleven stars (12:4) was only



17

We are able to understand them to the extent we need to understand them, and this increases our knowledge and faith but if we go beyond this and start to seek their real form and shape, then this will

only lead us astray. The result of this is that while wanting to clear one doubt from the mind, a person ends up gathering many more; so much so, in this quest to know more he loses what he had gained and refutes very clear facts just because he is not able to ascertain their form and shape.

28

It is evident from these details that the mutash�bih�t of

the Qur’�n are verses the true reality of which human intellect is not capable of knowing since there can be no words in a language which can describe things yet to come in human observation. Consequently, words which may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It

is incorrect to regard them as verses whose meaning is unclear or doubtful.

v. The Qur’�n is a Manual of Complete Knowledge

Some people are of the view that the Qur’�n contains knowledge of everything and in it is found the answer to

every question which comes to our mind. The following verse is generally presented to substantiate this view:

��x��<�x��&�;}d�:�F��J&�i�y8(�[��z ��\��(�X� �$��J��X� +��.�/1

28. Am�n Ah�san Is�l�h��, Tadabbur-i Qur’�n, vol. 2, 25-26.

ends up gathering many more; so much so, in this quest to know more he loses what he had gained and refutes very clear facts just because he is not able to ascertain their form and shape.

It is evident from these details that the

n are verses the true reality of which human intellect is not capable of knowing since there can be no words in a language which can describe things yet to come in human observation. Consequently, words which may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It

is incorrect to regard them as verses whose meaning is

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ends up gathering many more; so much so, in this ends up gathering many more; so much so, in this quest to know more he loses what he had gained and quest to know more he loses what he had gained and refutes very clear facts just because he is not able to refutes very clear facts just because he is not able to ascertain their form and shape.ascertain their form and shape.

It is evident from these details that the It is evident from these details that the

n are verses the true reality of which human n are verses the true reality of which human intellect is not capable of knowing since there can be no intellect is not capable of knowing since there can be no words in a language which can describe things yet to words in a language which can describe things yet to come in human observation. Consequently, words which come in human observation. Consequently, words which may be similar to the concepts conveyed by these things may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It of the unknown world are used to portray these details. It

is incorrect to regard them as verses whose meaning is is incorrect to regard them as verses whose meaning is

It is evident from these details that the

n are verses the true reality of which human intellect is not capable of knowing since there can be no words in a language which can describe things yet to come in human observation. Consequently, words which may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It

is incorrect to regard them as verses whose meaning is

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It is evident from these details that the It is evident from these details that the

n are verses the true reality of which human n are verses the true reality of which human intellect is not capable of knowing since there can be no intellect is not capable of knowing since there can be no words in a language which can describe things yet to words in a language which can describe things yet to come in human observation. Consequently, words which come in human observation. Consequently, words which may be similar to the concepts conveyed by these things may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It of the unknown world are used to portray these details. It

is incorrect to regard them as verses whose meaning is is incorrect to regard them as verses whose meaning is



18

We did not leave anything out of this Book. Then all

will be gathered before their Lord [for judgement].

(6:38)

A little deliberation on the context of the verse shows

that the verse has a specific connotation and it is

incorrect to draw this conclusion from it.

6:37 says that the disbelievers would demand that they be shown some sign so that they may profess belief. It is evident from later verses that the word “sign” actually refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him:

��4x?��DVC��%��A��K�? J6��x&�\��A��A��DVC��xz��T�?�&�O ��A��&�\x��A�:�A��=�8 �[��D%��4x?�� x��<�\�%�X��4x?��xS J�� d��_�=�Q �G�&x�$�O��

4�O��<x�� 4�6$��+��.��,1��Say: “What do you think, if there come upon you the

punishment of God, or the Hour [that you dread].

Would you then call upon other than God? – [Answer]

if you are truthful! Nay, – On Him would you call, and

if it be His will, He would remove [the distress] which

occasioned your call upon Him, and you would forget

[the false gods] which you join with Him!” (6:40-41)

Consequently, the disbelievers have been quoted by the

Qur’�n at many instances saying that they would like to

see the punishment they are being threatened with in

order to see whether Muhammad (sws) was a true

Messenger of God. At all such places, they are answered

that if this sign is shown to them, then they would not be


6:37 says that the disbelievers would demand that they be shown some sign so that they may profess belief. It is evident from later verses that the word “sign” actually refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him:



of God, or the Hour [that you dread].


if you are truthful! Nay, – On Him would you call, and

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6:37 says that the disbelievers would demand that they 6:37 says that the disbelievers would demand that they be shown some sign so that they may profess belief. It is be shown some sign so that they may profess belief. It is evident from later verses that the word “sign” actually evident from later verses that the word “sign” actually refers to the punishment the disbelievers were threatened refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him: with by the Prophet (sws) if they rejected him:

��4x?��DVC��%��A��K�? J6��x&�\��A��A��DVC��xz��T�?�&�O ��A��&�\x��A�:�A��=��4x?��DVC��%��A��K�? J6��x&�\��A��A��DVC��xz��T�?�&�O ��A��&�\x��A�:�A��=�8 �[��D%��4x?�� x��<�\�%�X��4x?��xS J�� d��_�=�Q �G�&x�$�O��8 �[��D%��4x?�� x��<�\�%�X��4x?��xS J�� d��_�=�Q �G�&x�$�O��

4�O��<x�� 4�6$��4�O��<x�� 4�6$��+��.��,1�� +��.��,1��Say: “What do you think, if there come upon you theSay: “What do you think, if there come upon you the

of God, or the Hour [that you dread]. of God, or the Hour [that you dread].

Would you then call upon other than God? – [Answer] Would you then call upon other than God? – [Answer]

if you are truthful! Nay, – On Him would you call, and if you are truthful! Nay, – On Him would you call, and

refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him:



of God, or the Hour [that you dread].


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refers to the punishment the disbelievers were threatened refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him: with by the Prophet (sws) if they rejected him:

��4x?��DVC��%��A��K�? J6��x&�\��A��A��DVC��xz��T�?�&�O ��A��&�\x��A�:�A��=��4x?��DVC��%��A��K�? J6��x&�\��A��A��DVC��xz��T�?�&�O ��A��&�\x��A�:�A��=�8 �[��D%��4x?�� x��<�\�%�X��4x?��xS J�� d��_�=�Q �G�&x�$�O��8 �[��D%��4x?�� x��<�\�%�X��4x?��xS J�� d��_�=�Q �G�&x�$�O��

4�O��<x�� 4�6$��+��.��,1�� +��.��,1��Say: “What do you think, if there come upon you theSay: “What do you think, if there come upon you the

of God, or the Hour [that you dread]. of God, or the Hour [that you dread].

Would you then call upon other than God? – [Answer] Would you then call upon other than God? – [Answer]



19

given any further respite – they would be destroyed. So

it is better that instead of demanding this ultimate sign,

they pay heed to the numerous other signs found in

abundance around them and within their own being.

This is precisely what has been stated in 6:37 and at the beginning of 6:38:

��K��ya}w�$x��A�F�C�?��:�Q �=��DVC��=��D}dJ:��}��K��D%�C�?��a}wx)��4��4�� =��y��L �� :�M�� (�X� yKJd��Q� �� 4x��C �� &xI��*�O�A� J��\��

�&�\�� *��A��&��A��D%�� $��d�xr�̂ ��+��.�0��/1��And they say: “Why is not a sign sent down to him

from his Lord?” Say: “God has certainly the power to

send down a sign: but most of them understand not.

There is not an animal [that lives] on the earth, nor a

being that flies on its wings, but [forms part of]

communities like you.” (6:37-8)

The disbelievers are told that God has all the power to

send down such a sign, but most of them do not know its

implications. For when such a sign is sent, it is a signal

of destruction for the people. So instead of demanding

such a sign, they should look around and they will find

plenty of signs. If they contemplate even on the animals

around them and on the birds above them they will find

many lessons. They will find in the individual and

collective lives of these species the manifestations of the

Almighty’s mercy, power, providence and wisdom.

These manifestations show that this world has been

made for a specific purpose by the Almighty.

In other words the expression: “We did not leave

��K��ya}w�$x��A�F�C�?��:�Q �=��DVC��=��D}dJ:��}��K��D%�C�?��a}wx)��4��4�� =��y��L �� :�M�� (�X� yKJd��Q� �� 4x��C �� &xI��*�O�A� J��\��

�&�\�� *��A��&��A��D%�� $��d�xr�̂ ��+��.�0��/1And they say: “Why is not a sign sent down to him







implications. For when such a sign is sent, it is a signal

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��K��ya}w�$x��A�F�C�?��:�Q �=��DVC��=��D}dJ:��}��K��D%�C�?��a}wx)��4��4�� =��K��ya}w�$x��A�F�C�?��:�Q �=��DVC��=��D}dJ:��}��K��D%�C�?��a}wx)��4��4�� =��y��L �� :�M�� (�X� yKJd��Q� �� 4x��C �� &xI��*�O�A� J��\��y��L �� :�M�� (�X� yKJd��Q� �� 4x��C �� &xI��*�O�A� J��\��

+��.�0��/1 +��.�0��/1And they say: “Why is not a sign sent down to him And they say: “Why is not a sign sent down to him

from his Lord?” Say: “God has certainly the power to from his Lord?” Say: “God has certainly the power to

send down a sign: but most of them understand not. send down a sign: but most of them understand not.

There is not an animal [that lives] on the earth, nor a There is not an animal [that lives] on the earth, nor a

being that flies on its wings, but [forms part of] being that flies on its wings, but [forms part of]

The disbelievers are told that God has all the power to The disbelievers are told that God has all the power to

send down such a sign, but most of them do not know its send down such a sign, but most of them do not know its

implications. For when such a sign is sent, it is a signal implications. For when such a sign is sent, it is a signal

�y��L �� :�M�� (�X� yKJd��Q� �� 4x��C �� &xI��*�O�A� J��\��+��.�0��/1

And they say: “Why is not a sign sent down to him








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+��.�0��/1 +��.�0��/1��And they say: “Why is not a sign sent down to him And they say: “Why is not a sign sent down to him

from his Lord?” Say: “God has certainly the power to from his Lord?” Say: “God has certainly the power to

send down a sign: but most of them understand not. send down a sign: but most of them understand not.

There is not an animal [that lives] on the earth, nor a There is not an animal [that lives] on the earth, nor a

being that flies on its wings, but [forms part of] being that flies on its wings, but [forms part of]


The disbelievers are told that God has all the power to The disbelievers are told that God has all the power to



20

anything out of this book” if taken in context means that

as far as signs to profess belief are concerned, this Book

has plenty and that nothing has been left out of it. The

verse does not imply that the Qur’�n contains guidance

on everything.

_____________

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