Introduction to Quranic Sciences (Being Edited)

Compilation of the Quran

In the Time of the Prophet (SAW)

God to Jibril

From the beginning, the Quran has been oral and written at the same time. That is why it is called the Quran (recitation) and Kitab (book).

The Quran is the speech of Allah which He spoke to the angel Jibril (AS), and Jibril (AS) came to the Prophet (SAW) and transmitted God’s speech to him.

The Quran is also written on Preserved Tablets with Allah which Jibril (AS) could read. Allah says ⟪But this is an honored Qur’an [Inscribed] in a Preserved Slate.⟫ (85:22) and ⟪Indeed, it is a noble Qur’an In a Register well-protected; None touch it except the purified.⟫ (56:77-79)

The written Quran was first sent down to the lowest sky in Ramadan on the Night of Qadr. Allah says ⟪Indeed, We sent the Qur’an down during the Night of Decree.⟫ (97:1) From there, Jibril used to bring it down to the Prophet (SAW).

Jibril to the Prophet

Jibril would give the Quran to the Prophet in different ways. Sometimes, he would come in the form of a man, and sometimes the Prophet received the Quran directly into his heart as intensely as the tolling of a bell.

Whenever the Prophet (SAW) heard the Quran from Jibril, he would remember it and memorize it with the help of God.

Allah said: ⟪Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur’an. Indeed, upon Us is its collection and recitation. So when We have recited it, then follow its recitation. Then upon Us is its clarification.⟫ (75:16-19) and ⟪We will make you recite, [O Muhammad], and you will not forget, Except what Allah should decide.⟫ (87:6-7)

He was given the Quran over a period of 23 years of prophethood. Sometimes he would get large Surahs in one go, sometimes he would only get passages belonging to already-revealed Surahs, and sometimes he would get only one verse.

To ensure the Prophet (SAW) and his companions who learned the Quran from him always remembered exactly what belonged where, Jibril (AS) would review the whole Quran that was revealed up to that point with the Prophet (SAW) once every year in the month of Ramadan. In the last year before his death, Jibril reviewed it with him twice to ensure its security and stability in everyone’s memory.

Ibn Abbas said: Jibril used to meet [the Prophet] every night in Ramadan, and he would practice the Quran with him. (Sahih Bukhari) Abu Hurairah (RA) said: The Prophet (SAW) used to be presented the Quran (for review) once every year, and he was presented it twice the year he died. (Sahih Bukhari)

Prophet to the Companions

As mentioned before, the Quran has two major forms of preservation: memory and writing. The Prophet himself would memorize the Quran as it was revealed to him, and he would teach his companions to memorize it as well. Several companions became well-known for their memorization and recitation of the Quran, including Abdullah ibn Masud, Salim, Ubay ibn Ka’b, and Muadh ibn Jabal.

The Prophet (SAW) said, “Learn the Quran from four: Ibn Masud, Salim the freed slave of Abu Huzaifah, Ubay, and Muaz ibn Jabal.” (Sahih Bukhari)

In addition to memorization, the Prophet (SAW) also had the Quran written down by scribes he chose for this purpose. Whenever a verse was revealed, he would call his scribes and tell them exactly which Surah and where in the Surah the verse belonged and would dictate the verse for them to write down.

It is reported that Uthman (RA) said: Sometimes a long period would pass and no large Surah would be revealed to the Prophet (SAW). When a passage was revealed, he would call some of those who used to write (the Quran) and tell them, “Put these verses in the Surah in which XYZ was mentioned.” And when a verse would be revealed to him, he would say, “Put this verse in the Surah in which XYZ was mentioned.” (Sunan Tirmidhi, Hasan)

The Prophet (SAW) would review the Quran with his companions like Jibril reviewed it with him every year until he passed away.

Wisdom of Gradual Revelation

Allah revealed the Quran gradually over the life of the Prophet (SAW) instead of revealing it directly for many reasons.

The first and most important reason was to make it easier for the Prophet (SAW) in learning the Quran. The Quran and preaching Islam was a heavy responsibility, so Allah revealed the Quran gradually to make it easier to implement, teach, and transmit. It also made it comforting for the Prophet (SAW) in that he would always have Allah speaking to him throughout his life.

The second reason was to make it easier for people to accept Islam. If all of Islam with its complete laws were sent to the people of Arabia without preparation, they would be unable to accept. That is why Allah sent the Quran gradually. He first started by teaching them about the Day of Judgement in the first Surahs before teaching them basic morality like prayer and charity before giving more detailed laws.

These reasons and more are included in the verses that talk about the Quran’s gradual revelation: ⟪And [it is] a Qur’an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.⟫ (17:106) and ⟪And those who disbelieve say, “Why was the Qur’an not revealed to him all at once?” Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.⟫ (25:32)

The Prophet’s Ability to Read and Write

Someone might ask: You say the Prophet (SAW) was unlettered and could not read or write. Then, how can you trust that his scribes actually accurately wrote what he dictated to them? What if they twisted his words?

The answer is: The Prophet (SAW) had multiple scribes writing the verses of the Quran and even more people memorizing the Quran orally from him. All of them were also trustworthy and honest believers. There was never a situation where only one person could have altered any part of the Quran maliciously.

In the Time of Abu Bakr

After the Prophet (SAW) passed away, his close friend and the father of his wife, Abu Bakr (RA), became the Caliph and leader of the Muslims. In the time of Abu Bakr, there were several battles that occurred in Arabia due to the rebellion of many tribes. One of those battles was the Battle of Yamamah.

The close companions of the Prophet (SAW) were also warriors, so many of the memorizers of the Quran were present at the Battle of Yamamah, and there were many casualties.

This death of many memorizers alarmed Umar (RA), another close companion of the Prophet (SAW) who was an advisor to Abu Bakr and would go on to be the second Caliph of Islam.

He came to Abu Bakr (RA) and told him, “There were many casualties of memorizers of the Quran in Yamamah, and I am afraid there will be more casualties in other places and we might lose parts of the Quran, so I think you should compile the Quran.”

Abu Bakr (RA) replied, “How can I do something the Prophet (SAW) did not do?”

However, Umar (RA) kept insisting until Abu Bakr (RA) was convinced.

Abu Bakr (RA) appointed Zaid ibn Thabit (RA) to be primarily responsible for this compilation. Zaid ibn Thabit was a young companion who used to write Quran for the Prophet (SAW), and he was known to be trustworthy.

Zaid was initially reluctant for the same reason as Abu Bakr, but he was eventually convinced.

So, Zaid took up the task of compiling the Quran from the different written fragments that were written with the Prophet (SAW). For accuracy and precision, he only accepted a verse into the compilation when it had two written fragments from the presence of the Prophet (SAW).

He found two fragments for all of the Quran, but he could not meet that requirement for the last two verses of Surah Tawbah and one verse from Surah Ahzab (33:33). He could only find one written record for those with the companion Abu Khuzaimah al-Ansari. But, since it was memorized by him and others, he accepted it and included it.

This compilation was kept with Abu Bakr (RA) until he passed away. Then, it passed to his successor Umar. When Umar passed away, the compilation was kept with Hafsa, Umar’s daughter and the Prophet’s wife.

This whole story is recorded in Sahih Bukhari 4986.

In the Time of Uthman

Written Compilation

After Umar passed away, Uthman (RA), the Prophet’s son-in-law (twice) and close companion became the Caliph. In the time of Uthman, the Muslims had already conquered many lands from Iraq to the Levant to Egypt. Different companions had travelled to different lands and had started teaching the Quran how they were taught.

When the lands of Armenia and Azerbaijan were being conquered, armies from Iraq and Syria were brought together there. They had learned the Quran from different companions, and they started arguing over the different recitations they had learned and which one was correct. (The origin of different recitations will be discussed in a later part of the article.)

Huzaifah ibn Yaman, one of the close companions of the Prophet (SAW), saw this disagreement, and he was horrified. He left the expedition and travelled back to the capital of Madinah and said to Uthman (RA), “Save this religion from disagreeing about the Quran like the Christians and Jews disagreed about their books.”

Uthman (RA) asked Hafsa to send them the compilation of Abu Bakr, and he formed a council of several members to copy that into different books. The council initially consisted of Zaid ibn Thabit himself, Abdullah ibn Zubair (the grandson of Abu Bakr and the nephew of the Prophet’s wife Aisha), Saeed ibn al-Aas, and Abdurrahman ibn al-Harith. More people were consulted as the compilation happened, and the council eventually expanded to around 10 members.

Uthman (RA) told them to transcribe the compilation of Abu Bakr (RA) into different copies, and he told them to prefer the dialect of Quraish (the Prophet’s tribe) whenever there was a disagreement (Zaid was not Quraishi) saying, “Because it was [initially] revealed in their dialect.”

The different recitations had accommodations for different dialects as will be discussed later, but Uthman (RA) saw fit to limit this freedom for the greater benefit of unity among the Muslims.

When they finished making the copies, Uthman (RA) returned the compilation of Abu Bakr to Hafsa, and he sent the completed Quran to different lands, like Iraq, Syria, Makkah, and Madinah. He commanded people to erase, correct, or burn any other notebooks of the Quran they had to remove any confusion for the future.

This whole story is recorded in Sahih Bukhari 4987.

In summary, the compilation of Abu Bakr (RA) was made from the fragments written in the time of the Prophet (SAW) with the oversight of of the memorizers of the Quran. Then, the copies of Uthman (RA) were made from the compilation of Abu Bakr (RA) with the oversight of many memorizers of the Quran among the companions, however, preferring the dialect of Quraish whenever the Quraishi memorizers had learned from the Prophet differently.

The compilation of Abu Bakr (RA) did not consciously pick one dialect over the others. So, sometimes, it could have multiple and sometimes it could have the non-Quraishi dialect for particular verses. All of that was standardized in the copies of Uthman (RA).

Memorization

Many companions did not memorize the Quran fully in the time of the Prophet (SAW). So, during the khilafahs of Umar, Uthman, and Ali (RA), a lot of companions finished memorizing the Quran from other companions who had memorized the parts of the Quran they did not memorize. At the same time, many tabi’oon also memorized the Quran from the companions.

After Uthman

In the time of Uthman (RA), the mushaf did not have dots or diacritics to indicate different letters or vowels.

These additional parts of the Quranic text along with verse markers were gradually added to make it easier for people to read the Quran from the text.

There was no division in the Uthmanic mushaf other than Surahs which were usually marked with the basmalah. Later, people added the divisions of thirty Juz to divide the Quran for reading in a month and the divisions by passage or topic to help people know where to begin and stop when they are reciting the Quran.

Order and Division of the Quran

Ayahs and Surahs

An ayah literally means “sign” but denotes “verse” in the context of the Quran.

A surah is complex to translate, but “chapter” is the closest definition in English people have used.

The Muslim scholars agree that the division of Surahs almost completely comes from the Prophet (SAW).

As for the division of verses (where one verse ends and another verse begins), that is more likely to come from the ijtihad of the reciters of the Quran.

Sometimes, we know the number of verses in a Surah from the Prophet (SAW) but there is still disagreement about where those divisions are.

For example, almost everyone agrees that Surah Fatihah has seven verses because of a hadith which specifies this. However, some people count Bismillah as a verse in the beginning and some do not count it as a verse. Those who do not count it as a verse split the last verse into two ⟪The path of those upon whom You have bestowed favor⟫ and ⟪not of those who have evoked [Your] anger or of those who are astray⟫ to fulfill the total as seven. Those who count it as a verse, join those together as one verse.

Because of this, people can disagree about the number of verses in a Surah. That is not a disagreement about any real words or content. It is only a disagreement about how to divide the verses.

Basmalah

The basmalah refers to the statement بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ⟪In the name of Allah, the Entirely Merciful, the Especially Merciful.⟫

This statement appears only once in the middle of a Surah as part of a story. In Surah Naml, Allah quotes the Queen of Saba saying ⟪Indeed, it (i.e. this letter) is from Solomon, and indeed, it reads: ‘In the name of Allah, the Entirely Merciful, the Especially Merciful,⟫

Every other time it appears in the Quran, it is written at the beginning of Surahs. Then, the question arises: Is the basmalah part of the Surahs or not? There are different views:

1. The basmalah is the first verse of every Surah except Surah Tawbah.
2. The basmalah is only an indicator written at the beginning of Surahs other than Tawbah, not a first verse in any Surah. This was the view of the Hanafis and Malikis. Within this, they differed about the status of this indicator:
   • It is an independent verse of the Quran meant for the beginning of Surahs
   • It is not an independent verse of the Quran. It is only written as an indicator, not a part of the actual Quranic text. It is only part of the Quranic text in Surah Naml as we mentioned.
3. The basmalah is the first verse of Surah Fatihah but only an indicator in other Surahs. This was the view of the Shafi’is.

Based on this difference of opinion, the scholars differred about the obligation of reciting the basmalah in Salah. The Shafi’is said it is obligatory as a part of Surah Fatihah. The Hanafis said it is only recommended since it is not a part of Surah Fatihah. The Malikis said it is disliked due to other reasons.

The mushaf of Uthman (RA) includes a basmalah before every Surah except Surah Tawbah. So, the question arises: Why is there no basmalah before Surah Tawbah? There are different views:

1. Allah revealed a basmalah before every Surah or the Prophet recited the basmalah before every Surah except Surah Tawbah
2. The companions chose not to write basmalah there to indicate that Surah Tawbah is closely related to the Surah before it, Surah Anfal. Either it is a part of it or a different section to it or a closely related Surah. It is also possible the Prophet did not clearly indicate a difference between the two while he made clear the difference between other Surahs.

These two views are related to the question: Who decided this pattern of writing basmalah before Surahs in the Quran as it is? If it came from Allah, the decision not to write the basmalah in Surah Tawbah also must come from Allah. If not, then it does not come from Allah.

If it was a decision by Allah, there is difference of opinion about the wisdom:

1. Surah Tawbah is a Surah about war, and the basmalah mentions mercy. Allah did not mention mercy in the beginning because the Surah is not a Surah of mercy.
2. Surah Tawbah’s beginning is a direct continuation of the end of Surah Anfal. So, they are different Surahs but closely related, so Allah did not place a basmalah between them to indicate that.
3. To indicate that basmalah is the first verse in every Surah, Allah did not place it in one Surah. As a result, everyone knows the decision to place basmalah before every other Surah was a conscious one.

Ultimately, this different of opinion is about the classification of the verses rather than the content of the verses themselves. So, it does not affect the authenticity of the Quran or its meaning.

Makki and Madani

The scholars divided the Surahs of the Quran into two categories depending on when they were revealed: 1) Makki, and 2) Madani.

Makki Surahs are Surahs revealed before the migration of the Prophet to Madinah.

Madani Surahs are Surahs revealed after the migration of the Prophet to Madinah.

Those are the famous definitions. Others defined it by the location of revelation.

The larger Surahs that are Makki tend to have some Madani verses and vice versa, so being classified as Makki or Madani does not entail everything in the Surah is definitely the same.

The most important source of whether Surahs are Makki or Madani is referring to the reports of the Salaf, however, there is also room for ijtihad by looking at the styles of Surahs.

Madani Surahs tend to have longer verses with more discussion of law and about the People of the Book. Makki Surahs tend to have shorter verses with more discussion of the Day of Judgement and monotheism and about the polytheists.

First and Last Revelation

The first verses revealed to the Prophet (SAW) in the cave of Hira were ⟪Recite in the name of your Lord who created – (1) Created man from a clinging substance. (2) Recite, and your Lord is the most Generous – (3) Who taught by the pen – (4) Taught man that which he knew not. (5)⟫ (96:1-5)

This was revealed in the month of Ramadan on the Night of Qadr. Allah says ⟪The month of Ramadhan [is that] in which was revealed the Qur’an.⟫ (2:185)

The second passage revealed was ⟪O you who covers himself [with a garment], (1) Arise and warn (2) And your Lord glorify (3) And your clothing purify (4) And uncleanliness avoid (5) And do not confer favor to acquire more (6) But for your Lord be patient. (7)⟫ (74:1-7)

Some people say: The first passage made him a prophet, and the second passage made him a messenger.

There is difference of opinion about the last revelation. Some views are:

1. Verse of Kalalah: ⟪They request from you a [legal] ruling. Say, “Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs].” […]⟫ (4:176)
2. Verse of Riba: ⟪O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers.⟫ (2:278)
3. ⟪And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly.⟫ (2:281)

As for the last Surah, there are two views:

1. Surah Nasr
2. Surah Tawbah

Surah Order

Everyone agrees the order of verses within Surahs and the division of Surahs themselves comes from the Prophet (SAW) from Allah. That is because the Prophet (SAW) used to tell the companions where to put each verse, as discussed before.

Everyone also agrees that the written order of the Surahs and verses in the Quran is not the same as the order in which they were actually revealed in the Prophet’s life. For example, Surah Alaq was the first Surah to be revealed, but it is not first in the Quran.

But, scholars differed about this written order of the Surahs in the Quran: Does it come from the Prophet (SAW) or from the compilations of Abu Bakr and Uthman (RA)? There are two views:

1. It was the ijtihad of the companions when they compiled the Quran.
2. It was an ordering from Allah. This is the majority view.

The wisdom of having a different written order and revelation order is that those are two different mediums and ways the Quran would be consumed.

The revelation order was how Allah gradually revealed the religion of Islam to the Prophet and the Muslims, responding to different situations and questions as they occurred. But, the written order is something a later reader of the Quran sees after Islam is already revealed. As a result, Allah chose what fits best in both cases.

Usul al-Tafsir

This subject is the meat of the Quranic Sciences.

There are four major points to discuss:

1. What are the different types of tafsir?
2. What are the different questions asked (i.e. places) in tafsir?
3. What makes a tafsir strong or weak?
4. What causes conflict in tafsir?

Types of Tafsir

Tafsir can be based on language, reasoning, or reference to authorities in tafsir. The original authorities of tafsir were 1) Allah, and 2) The Prophet (SAW). After them, the first generations (the Salaf), especially the companions of the Prophet (SAW), became authorities referred to in tafsir. After them, the scholars who wrote on tafsir became authorities of tafsir as well.

Tafsir that was largely based on language and reasoning was called Tafsir bir-Ray. Tafsir that was largely based on referring to the Prophet and the Salaf was called Tafsir bil-Mathur.

Both these methods are necessary for proper tafsir, however, tafsir based solely on reasoning and language to the point of contradicting the consensus of the Salaf or based on poor reasoning and a poor understanding of language is not correct.

Places of Tafsir

Tafsir can refer to different statements about the Quran. These can be called the “places of tafsir.” Another way of phrasing this is: What questions about the Quran are we asking?

Some have to do with language (what do the words and sentences mean):

1. Linguistic Meaning of Words: What does a word mean? Does it have multiple meanings? Which of them applies in the verse? [1]
2. Grammatical Parsing: What grammatical role is each word playing in the sentence? Where does the sentence end and a new one begin? [2]
3. Implied Words: Are there implied or hidden words in the verse? [3]
4. Linguistic Reference: What are the assumed objects or relations to the words? [4]
5. Indication of Word Order: What does the word order indicate? [5]

Some have to do with implied meaning (what do the sentences imply):

1. Direct Indication of the Sentence: Does the sentence indicate a meaning without saying it directly? [6]
2. Implication of Word Choices: Do the word choices in a sentence imply a meaning? [7]

Some have to do with determining the referent (what does the sentence refer to):

1. Umoom or Khusoos: Is a general statement actually meant to be general or is it specified somehow? [8]
2. Exceptions: Is there an exception to the general statement? [9]
3. Identification of People, Groups, and Pronouns: Who or what are the people Allah refers to? [10]
4. Explanation of Mujmal: What are more details on what Allah says? [11]

Then, there is also discussion on structural coherence:

1. Coherence on the verse-level [12]
2. Coherence on the intra-Surah level
3. Coherence on the inter-Surah level

In each of these, there are three types of discussions:

1. Basic explanation of one view
2. Discussion of wisdom behind Allah’s choices [13]
3. Discussion of different views
4. Discussion of which view is preferred and why

Examples of each are given in the footnotes to help understand.

Conditions of Good Tafsir

A good or acceptable tafsir fulfills five conditions:

1. Fits the Arabic language
2. Fits the context
3. Conforms to the explanation of Salaf
4. Does not conflict with the religious sources
5. Does not conflict with reality

An interpretation is called Hasan or Jaaiz or good if it fulfills the five conditions, thus being acceptable.

When there are multiple good tafsirs, one is preferred over the other with the following things:

1. Better in the language
2. Better in the context
3. More support from the Salaf
4. Better in the religious and other sources
   • More confirmed
   • More paralleled
5. More confirmed by reality

When an acceptable interpretation is preferred over others, it is called As-Sahih or Asahh or Ar-Rajih or Arjah.

Preference can be due to a binding reason like consensus or clear language or sahih hadith. Preference can also be due to a non-binding reason like being better in the language.

1. Fitting the Language

Sometimes, a word or sentence can have multiple interpretations that fit the language. The level to which they fit the language can be in one of the following categories:

1. Faseeh: Fits the Arabic language well.
   • Afsah: A Faseeh interpretation that is better than another Faseeh interpretation.
2. Ghair Faseeh: Does not fit the language well.
3. Qabeeh: Fits the language badly.
4. Invalid: Does not fit at all.

A Qabeeh or invalid interpretation would not be acceptable, while a Faseeh interpretation would be stronger than others. [14]

Some phrases and words only have one possible meanings. For example, the word رَيْبَ in ⟪This is the book about which there is no doubt⟫ (2:2) means ⟪doubt⟫ in the Arabic language. There are no two options!

2. Fitting the Context

Context is of different types:

1. Circumstantial Context: Context in which a verse was revealed. Also known as Asbab an-Nuzul.
2. Textual Context: Surrounding text of a verse.

Textual Context is of different levels:

1. Within the verse or passage. This can be binding. [15]
2. Within a broader section. This is usually not binding. It is just used in preferring different interpretations. [16]
3. Within a large Surah. This is usually even less binding. [17]

Often, the context only allows one interpretation of the words. For example, ⟪Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil⟫ (2:7) can only mean spiritual or figurative covering instead of something physical.

The process of looking at a verse and deriving the possible meanings of the verse based on language and context is called tawjeeh. The different possible interpretations of a verse are called wujooh (plural of wajh).

The sky being a ⟪protected ceiling⟫ can refer to many different things:

1. The sky is protected from devils with stars
2. The sky is protected from falling down onto earth
3. The atmosphere protects from a lot of debris falling onto the earth or protects from solar winds

Not all interpretations would be viable or acceptable after further analysis.

3. Conforming to the Explanation of the Salaf

Conformation means to not contradict a consensus among the Salaf.

In this regard, there are only three categories:

1. An interpretation contradicts consensus: This is rejected.
2. An interpretation contradicts majority: This is weakened but not rejected.
3. An interpretation does not contradict consensus or majority: This is acceptable.

This will be discussed in more detail in the section about Tafsir by the Salaf

4. Not Contradicting the Religious Sources

The main religious sources are:

1. Quran
2. Sunnah
3. Qiyas
4. Ijma’

If something is known as a fact from one of these sources, no tafsir is allowed to contradict that source. However, that depends on the strength of that source itself.

When there are two verses which have possible tafsirs that contradict each other, the verse that has the stronger tafsir based on the other conditions is preferred. Then, the other verse is forced to adopt another possible tafsir in the language and context. [18]

It is impossible for two verses that can only have one possible meaning to contradict each other. Allah says ⟪Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction.⟫ (4:82)

Any contradiction is perceived and can be resolved with more knowledge and analysis.

5. Not Contradicting Reality

This includes not contradicting basic logic and proven observation. However, that does not mean tafsir needs to conform to all “science,” since science can be strongly or weakly proven.

Weakness of Tafsir

An interpretation can be wrong in three ways:

1. False in meaning and does not fit the language and context: This is completely rejected. [19]
2. False in meaning but fits the language and context: Another interpretation is preferred, and this one is rejected. [20]
3. True or possibly true in meaning but does not fit the language or context: The meaning is not rejected, but it is incorrect tafsir. [21]

The weakness of an interpretation could be to different levels:

1. Marjuh: It is acceptable but another interpretation is stronger [22]
2. Ba’eed: It is unacceptable because it fails one of the five conditions, but is reasonable
3. Batil: It is unacceptable and beyond any possibility or reason. Can be sinful or kufr to believe. [23]

Conflict in Tafsir

Ikhtilaf (Difference of opinion) in tafsir can be of two types:

1. Ikhtilaf Tanawwu’: Apparent Contradiction
2. Ikhtilaf Tadhaad: Real Contradiction

The first is what looks like a contradiction on the surface but is not. The second is a contradiction in reality.

There are three major types of Ikhtilaf Tanawwu’:

1. Synonyms: Two scholars use different words to explain a verse, but they ultimately mean and intend the same thing.
2. When one scholar gives a broad interpretation and another scholar gives a narrow interpretation or an interpretation by example or similar that fits into the meaning of the broad one. [24]
3. When two scholars give two interpretations that both fit into a possible broader interpretation. [25]

Related to understanding ikhtilaf tanawwu’ is understanding that a tafsir can be one of two:

1. Restricted: This tafsir is the full tafsir of this verse. No other tafsir is correct.
2. Unrestricted: This tafsir is one tafsir of this verse. Other tafsirs can be correct at the some time.

The vast majority of the time, interpretations tend to be unrestricted. When two interpretations are unrestricted, they can be included into a broader interpretation and real contradictions are not necessary. [26]

When the Salaf say a verse refers to a specific person or group, it should generally be understood in an unrestricted sense. So, there is no need to assume it contradicts with another view that is also unrestricted and can be included in a broader interpretation.

Ikhtilaf Tadhaad can be due to two reasons:

1. Two interpretations truly do not allow any combination at all. Common for referents and identification in stories. [27]
2. One of the two interpretations is restricted and does not allow broadening due to that restriction

In the second case, it can be possible to derestrict the restricted interpretation. If that is not possible, the true contradiction would remain. [28]

Tafsir among the Salaf did not have much true contradiction. A lot of the perceived conflict in their tafsir turns out to be Ikhtilaf Tanawwu’ with analysis. In later tafsir, the topics and discussions of tafsir increased, and contradictions increased along with them.

More On the Methods of Tafsir

We already mentioned the use of language, context, the views of the Salaf, and parallels in tafsir. In this section, we can look more deeply into specifically:

1. Tafsir by the Prophet
2. Tafsir by the Salaf
3. Tafsir by Parallel
4. Tafsir by Asbab an-Nuzul

Tafsir by the Prophet

Prophetic tafsir has the following forms:

1. His actions
2. His statements, which can be either:
   • Direct
   • Indirect

Prophetic tafsir is important because Allah says: ⟪And We revealed to you [O Prophet] the message so that you may make clear to the people what was sent down to them and that they might give thought.⟫ (16:44)

Actions

The Prophet (SAW) did not teach the tafsir of much of the Quran in words, but he taught how to follow the Quran in his actions. It is necessary to follow his example and Sunnah when doing tafsir.

So, if someone finds an interpretation that fits the language and context but contradicts the actions and teachings of the Prophet (SAW), that interpretation is useless and Batil.

For example, Allah says ⟪And they ask you about menstruation. Say, “It is harm, so keep away from wives during menstruation. And do not approach them until they are pure.⟫ (2:222) A possible interpretations in the language and context is that we are not allowed to be near women in menstruation at all. However, the Prophet (SAW) did not find any problem being with his wives during their menstruation except for intercourse. (Sahih Bukhari) So, the generality of the verse is limited to avoiding intercourse.

Another example is Allah saying ⟪And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt [or attack] you.⟫ (4:101) The verse implies prayers can only be shortened in times of war. However, this possible implication is contradicted by the Sunnah of the Prophet (SAW). He used to allow shortening in peace and war. (Sahih Muslim) So, the verse cannot be understood as limiting the shortening of prayer to times of war. Rather, Allah spoke about times of war in the Quran and the Prophet (SAW) taught us about times of peace in his practice.

Statements

Tafsir from the Prophet’s statements is when a verse is explained from the words of the Prophet (SAW). This is of two types:

1. Direct Prophetic Tafsir: When the Prophet himself says something is tafsir for a particular verse.
2. Indirect Prophetic Tafsir: When a scholar uses a hadith of the Prophet for tafsir even though the Prophet did not directly say it was tafsir for that verse.

Direct Tafsir

Direct tafsir is rare to find, but there are some examples.

When the verse ⟪They who believe and do not mix their belief with injustice – those will have security⟫ (6:82) was revealed, this seemed very hard to the companions of the Prophet (SAW). They said, “Is there anyone who does not mix his belief with some injustice?” The Prophet (SAW) said, “The verse does not mean that. Don’t you hear the statement of Luqman (AS) ⟪Indeed, shirk is great injustice⟫ (31:13)?” (Sahih Bukhari)

So, the Prophet (SAW) directly specified the meaning of ⟪injustice⟫ in the verse to shirk.

Also note that the Prophet’s direct tafsir, like the tafsir of the Salaf, is not assumed to be restricted. Rather, it can explain one aspect of a verse’s meaning.

For example, the Prophet (SAW) explained the verse ⟪And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.⟫ (2:143) by what will happen on the Day of Judgement. Nuh (AS) will be asked, “Did you convey your message?” Nuh (AS) will say, “Yes.” His nation will be asked, “Did he convey his message to you?” They will say, “No! No one came to warn us.” Then, Nuh (AS) will say, “The people of Muhammad (SAW) will testify that I did convey my message.” Then, the followers of Muhammad (SAW), may Allah include us among them on the Day of Judgement, will testify based on their knowledge from the Quran. (Sahih Bukhari)

This does not limit or restrict the interpretation of the verse. The verse can still include this ummah being ⟪witnesses over the people⟫ in the sense of teaching them good and warning them from bad in this world.

Whether or not direct tafsir is binding depends on the authenticity of the narration and the authenticity of the specific part of the narration that mentions the verse.

Indirect Tafsir

For example, Allah says ⟪And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.⟫ (9:34)

The Prophet (SAW) said: “The hoarded treasure of a person will appear on the Day of Judgement as a venomous snake.” (Sahih Bukhari)

This hadith provides more detail to the ⟪painful punishment⟫ mentioned in the verse.

Allah says ⟪Indeed, the recitation of Fajr is ever witnessed.⟫ (17:78)

The Prophet (SAW) said, “The angels of the night and the angels of the day are coming and going from you, and they both coincide during the prayers of Asr and Fajr.” (Sahih Bukhari)

This hadith’s information that a high number of angels gather during the time of Fajr can be used to explain the meaning of the recitation of Fajr being ⟪witnessed⟫.

Indirect tafsir is usually not binding, but it can be strong or weak like other tafsir depending on the authenticity of the information and the strength and obviousness of the connection between the verse and the hadith.

Importance of Verifying Direct and Indirect

Indirect tafsir from the hadith of the Prophet sometimes turns into direct tafsir by the mistake of narrators.

For example, Allah says: ⟪And the sun runs [on course] toward its stopping point (mustaqarr). That is the determination of the Exalted in Might, the Knowing.⟫ (36:38)

This verse can be interpreted in different ways due to the fact that the word mustaqarr can either mean “stopping place” or “stopping time” and the movement of the sun can refer to its movement in the sky or in space:

1. The sun is moving in space
   1. Towards its stopping place in the galaxy on the Day of Judgement
   2. Towards its stopping place under the throne
   3. Until its stopping time, the Day of Judgement
2. The sun is moving in the sky (i.e. in our perception)
   1. Towards its stopping place under the throne
   2. Until its stopping time, the Day of Judgement

However, in a hadith: The Prophet (SAW) said to Abu Dharr, “Do you know where the sun goes?” He said, “Allah and His Messenger knows best.” The Prophet said, “It goes to its place (mustaqarr) under the Throne and prostrates until it is told to return.” (Sahih Muslim)

The explanation of this hadith is: Everywhere is under the throne of Allah, and the sun is always prostrating and seeking permission to continue because it is always setting in some place. Allah says ⟪And the stars and trees both are prostrating.⟫ (55:6)

In some narrations, it is reported that the Prophet or one of the narrators recited the verse ⟪And the sun runs [on course] toward its stopping point (mustaqarr)⟫ after the verse.

So, if we take this hadith as evidence and assume the Prophet (SAW) linked the verse to this hadith (rather than one of the narrators linking it), we are forced to take interpretation 2.2 of the verse that the verse means, “The sun is moving in the sky until the Day of Judgement.” Interpretation 1.2 could also be plausible.

However, since it is unclear whether the verse is mentioned by the Prophet or one of the narrators, it is not binding to choose that interpretation.

However, in a weaker version, the hadith is: Abu Dharr asked the Prophet the meaning of ⟪And the sun runs [on course] toward its mustaqarr⟫ and the Prophet said its mustaqarr is under the the Throne!

To indicate this version’s weakness, Imam Muslim places it as the last wording he quotes of the hadith. (Sahih Muslim)

If this narration were authentic, it would have made interpretation 2.2 binding. But, because it is not authentic, the verse can still be interpreted in other ways.

That is why it is important to recognize these problems of authenticity in hadith and their wordings. Not recognizing the authenticity of the wording can lead someone to think a particular tafsir is binding even though it is not.

Tafsir by the Salaf

Salaf is usually defined as three generations:

1. Sahabah (Companions): Those who met and learned from the Prophet (SAW).
2. Tabi’oon: Those who learned from the companions.
3. Tab’ Tabi’oon: Those who learned from the Tabi’oon.

Strength of Tafsir by the Salaf

The Sahabah did tafsir based on 1) the language and context, 2) their knowledge of the Prophet’s Sunnah, and 3) what they learned from Arab, Jewish, and Christian traditions.

As a result, the tafsir of the Sahabah is not inherently binding, but it can be strong evidence.

However, since the Sahabah were closer to the time of revelation, it is necessary to conform to their understanding of the language.

Similarly, the early scholars were closer to the language of the Quran and had more information about the Prophet’s Sunnah. So, their tafsir is important, but individual tafsir from them is not inherently binding.

Schools of Tafsir

After the Prophet (SAW), the Sahabah lived in different places, and these places spawned different schools of tafsir around those companions. The tafsir of scholars after the Sahabah is even less inherently binding.

There were three major schools of tafsir as a result:

1. School of Makkah
2. School of Iraq
3. School of Madinah

School of Makkah

In Makkah lived the the following scholars of tafsir among the companions:

1. Abdullah ibn Abbas: The most famous mufassir among the companions.
2. Abdullah ibn Zubair

A lot of tafsir is attributed to Ibn Abbas, much of it weak, so it is necessary to verify the chain of every tafsir attribution to determine its authenticity. There is also a Tafsir book attributed to Ibn Abbas called Tanwir al-Miqbas, but Ibn Abbas did not write the book. It is rather a collection of narrations from Ibn Abbas written much later, and the narrations are mostly weak.

Of the three schools, the most extensive in tafsir was the school of Makkah because tafsir was an interest of Ibn Abbas (RA). However, Qatadah and Hasan al-Basri from Iraq are also prominent in tafsir.

Some of the major students of Ibn Abbas were:

1. Mujahid
2. Saeed ibn Jubair
3. Ikrimah
4. Ali ibn Abi Talhah
5. Tawus

Some of the students of his students were:

1. Dhahhak
2. Ibn Jurayj
3. Ataa ibn al-Saaib

Sufyan Ath-Thawri said: “When tafsir comes to you from Mujahid, that is enough for you.”

Mujahid said: “I presented the Quran three times to Ibn Abbas, and I stopped at every verse asking him whom it was revealed about and what it was about.”

Abu Hatim ar-Razi said when asked which student from Ibn Abbas was the best in tafsir: “All the students of Ibn Abbas depended on Ikrimah.”

Sufyan said: “Take tafsir from four: 1) Saeed ibn Jubair, 2) Mujahid, 3) Ikrimah, and 4) Dhahhak.”

School of Madinah

In Madinah lived many Sahabah known for tafsir:

1. The Four Caliphs
2. Abdullah ibn Umar
3. Ubay ibn Ka’b: Most prominent mufassir in this list
4. Zaid ibn Thabit
5. Abu Hurairah
6. Jabir ibn Abdullah

Major Tabi’een in the Madinan school were:

1. Abu al-Aaliyah
2. Muhammad ibn Ka’b al-Qurazi,
3. Urwah ibn Zubair
4. Zaid ibn Aslam
5. Abdurrahman ibn Zaid ibn Aslam (known as Ibn Zaid): Son of Zaid ibn Aslam.

Abu Bakr ibn Abi Dawud said: “There was no one after the Sahabah more knowledgeable in the Quran than Abu al-Aaliyah, then [it was] Saeed ibn Jubair.”

Abu al-Aaliyah said: “Ibn Abbas used to raise me and sit me on the sofa while Quraish sat lower than me and Quraish used to look at each other (feeling offended) due to me.”

Ali ibn Husain Zayn ul-Abideen used to sit in the classes of Zaid ibn Aslam, and when he was blamed for it, he said: “A man only sits with someone who benefits him in his religion.”

Awn ibn Abdullah said: “I do not know anyone more knowledgeable in the interpretation of the Quran than Muhammad ibn Ka’b.”

Imam Malik and Tabari heavily relied on Ibn Zaid for tafsir.

School of Iraq

In Iraq lived many Sahabah, among them:

1. Ali ibn Abi Talib
2. Abdullah ibn Masud
3. Anas ibn Malik

Among the scholars of tafsir in Kufa after the companions were:

1. Alqamah, Masruq, and Aswad: Major students of Ibn Masud
2. Aamir al-Sha’bi: Famous as al-Sha’bi.
3. Ismail ibn Abdurrahman al-Suddi: Famous as as-Suddi.
4. Muqatil: Earliest extant tafsir is by him. But, he was weak in hadith.
5. Kalbi: Accused of lying and storytelling.

Abu Mijliz said: “I have not seen anyone more knowledgeable (in fiqh) than Sha’bi except Saeed ibn al-Musayyab. Not even Tawus, Ata, Hasan, or Ibn Sireen, and I saw all of them.”

Ismail ibn Abu Khalid said: “Suddi was more knowledgeable in the Quran than Sha’bi.”

Abdullah ibn al-Mubarak said about Muqatil: “How good his tafsir would have been if only he was reliable!”

Among the scholars of tafsir in Basra were:

1. Qatadah
2. Hasan al-Basri
3. Ibn Sireen
4. Rabee’ ibn Anas

Qatadah said: “There is no verse in the Quran except that I heard something about it.”

Qatadah and Hasan al-Basri were extremely prolific mufassirs.

Other Companions

Another companion noted in tafsir was Abdullah ibn Amr ibn al-Aas (RA). He had a lot of knowledge about the previous scriptures.

Support or Contradiction from the Salaf

An interpretation falls into one of four possibilities:

1. None of the Salaf support it or contradict it
2. There is support for it from the Salaf
3. There is contradiction for it from the Salaf
4. There is both support and contradiction for it from the Salaf

If there is no support or contradiction, the interpretations is neutral and needs other conditions to strengthen or weaken it.

If there is only support, there are three cases:

1. The Salaf agree about it: This is binding.
2. A majority of the Salaf agree about it: This is not binding but strengthened by the majority.
3. A minority of the Salaf opined it: This is strengthened over those interpretations the Salaf did not mention.

If there is only contradiction, there are the same three cases:

1. The Salaf all agree against it: Then, it is binding to reject.
2. A majority of the Salaf agree against it: Then, it is weakened but not removed.
3. A minority of the Salaf opined against it: Then, it is weakened below those interpretations the Salaf did not contradict.

If there is both support and contradiction, there are two cases:

1. One has a majority and the other has a minority. The majority interpretation is strengthened over the minority but it is not binding.
2. They are equally divided. Neither is strengthened over the other.

In all cases, interpretations that have support from the Salaf are preferred over those that have none.

Consensus of the Salaf

Ijma’ means consensus.

Proven Ijma’ is binding to follow.

However, Ijma’ claims are not always correct. A general rule is that earlier claims of Ijma’ are more valuable than later claims of Ijma’ because the Muslim scholars became more numerous and harder to quantify over time. So, an Ijma’ claim by Tabari is more valuable than one by Qurtubi.

Some people like Tabari believed Ijma’ was established in tafsir even if one or two people disagreed, however, this is not the best view.

If only a few mufassiroon spoke on a subject, that is not considered Ijma’ even if they all said the same thing. Ijma’ requires evidence that a large and widespread group of mutassiroon said the same thing without any disagreement to them by anyone.

There is a lot of Ijma’ on mundane things (like السَّمَاءَ meaning “sky”), but Ijma’ becomes interesting when people contradict it.

For example, Allah says about Jannah ⟪And they will have therein purified spouses⟫, but some people claim the word أَزْوَاجٌ (spouses) actually means “types” in this context and refers to different types of fruits. So, it means “And they will have different pure types [of fruits].” Those who say this think there is no marriage in Jannah. However, this view contradicts the consensus of the mufassiroon in addition to contradicting the language.

Majority

Jumhoor means majority. A majority can strengthen an interpretation, but it is not binding.

The majority view can change over time, so the view of the majority today could have been a minority in the past and vice versa.

For example, the son almost sacrificed by Ibrahim (AS) was thought by the majority of the early generations to be Ishaq and is thought by the majority of later and modern scholars to be Ismail (AS). The view that it is Ismail (AS) is the Rajih (preferred view) despite the majority in the early generations against it.

Tafsir by Parallel

1. Parallels in the Quran

Different parts of the Quran parallel each other both in words and meaning. So, the parallel of the Quran can be used for tafsir in three ways:

1. Same context with different words
   • If the meaning of one word is known, we strengthen a matching interpretation for the other word
2. Same words in different contexts
   • If the meaning is known from one context, we strengthen the same meaning in the other context
3. Similar words in similar context
   • The interpretation that brings the words and contexts closer is strengthened.

An example of the first is when the angels said about the people of Lut (AS) ⟪Indeed, we have been sent to a people of criminals To send down upon them stones of clay,⟫ (51:32-33) and Allah said about them ⟪when Our command came, We […] rained upon them stones of layered sijjeel.⟫ (11:82)

Because both verses give the same message, it strengthens the interpretation that sijjeel refers to a form of clay.

An example of the second is Allah saying about the People of the Elephant ⟪They struck them with stones of sijjeel.⟫ (105:4) Since we know the meaning of sijjeel in another verse, that strengthens the interpretation that it refers to clay in this verse as well.

An example of the third is Allah saying ⟪And even if We had revealed it to one among the a’jameen. And he had recited it to them, they would not have been believers in it.⟫ (26:198-199)

There are several interpretations of this verse:

1. Even if we had sent it down to an animal who recited it miraculously to them, they would not have believed. That is how stubborn they are.
   • Interpreting a’jameen as “animals.”
2. Even if we had sent it down to a non-Arab foreigner who recited it to them in Arabic miraculously, they would not have believed. That is how stubborn they are.
3. If we had sent it to a non-Arab and he brought this religion to them, they would not understand him or believe in him. They do not realize how much we blessed them in giving them an Arab prophet
   • Interpreting a’jameen as “foreigners.”

The third interpretation aligns with the parallel verse that uses similar words and seems to have a similar context: ⟪And if We had made it a non-Arabic (a’jami) Qur’an, they would have said, “Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?”⟫ (41:44)

So, that interpretation is strengthened by this parallel.

2. Parallels in the Sunnah

The same categories apply to the Sunnah as apply to the Quran. This is the same as indirect tafsir from the Prophet (SAW).

For example, Allah says ⟪They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand.⟫ (39:67), and the Prophet (SAW) said, “Allah will grip the earth on the Day of Judgement and fold the heavens in His right hand, then He will say, ‘I am the King: where are the kings of the earth?'” (Sahih Bukhari)

Another example is that the Prophet (SAW) named the companion of Musa (AS) as Khidr in a long hadith covering the same story as Surah Kahf. (Sunan Tirmidhi)

3. Parallels in Arabic Literature

The main use of parallels from Arabic literature, particularly poetry, is in understanding the meaning of words and idioms in the language of the Arabs at the time of revelation.

So, poems that use similar words can be used to explain the meaning of words in the Quran, keeping in mind the other sources of tafsir.

Circumstances of Revelation

The circumstances of revelation are part of the context and thus interpretations need to fit that context for them to be acceptable.

There are three types:

1. Historical context: General context of the Arabs or the world at the time.
2. Biographical context: Context of the Prophet’s life and events in his life.
3. Specific context/Asbab an-Nuzul: Specific events that led to the verse(s) being revealed.

Historical Context

This can be of two types:

1. General: Using general culture, technology, religion, and politics when doing tafsir.
2. Specific: Using specific historical events for tafsir.

An example of using general historical context is the tafsir of the verse ⟪And prepare against them whatever you are able of power and of horses of war.⟫ (8:60) Although Allah says ⟪horses⟫ that is only due to the circumstances of the time that horses were the main vehicle of war. In today’s time, the command would include tanks, planes, and ships.

It would not be acceptable for someone to interpret this verse as encouraging horses for war today.

The same applies to Allah saying ⟪Beautified for people is the love of that which they desire – […] heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land⟫ (3:14) which includes currency and cars today.

The same applies to Allah saying ⟪Know that the life of this world is but amusement and diversion […] and competition in increase of wealth and children.⟫ (57:20) They used to prize having children as a symbol of power and influence. Although many cultures do not prize having children today, they may prize things of the same type, like friends and followers.

An example of using specific historical context is the tafsir of the verse ⟪The Byzantines have been defeated In the nearest land. But they, after their defeat, will overcome.⟫ (30:2-3) This can be linked to the specific battles the Byzantines lost and the specific battles in which they gained victory.

Biographical Context

Biographical context is using the facts of the Prophet’s life when doing tafsir.

This can also be of two types:

1. General
2. Specific

An example of general biographical context is the tafsir of the verse ⟪So turn your face toward al-Masjid al-Haram⟫. Why does Allah say ⟪towards al-Masjid al-Haram⟫ even though the qiblah is the Ka’bah inside the Masjid? That is because this verse was revealed in Madinah where there was no difference between facing the two. However, that does not change the fact that the Ka’bah is the qiblah when you are in the Masjid.

Another example is Allah saying about parents ⟪Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word.⟫ (17:23) Although the ⟪you⟫ in this verse is singular, it is impossible to interpret it as applying to the Prophet (SAW), because it is well-known his parents died before prophethood. Rather, it is addressing every person individually.

An example of specific biographical context is the tafsir of the verse ⟪And already had Allah given you victory at [the battle of] Badr while you were few in number.⟫ (3:123) For example, we can say ⟪few in number⟫ refers to them being 313 people.

The same applies to other verses related to events in the life of the Prophet (SAW) like battles and treaties.

Specific Context/Asbab an-Nuzul

The third type is when specific events or questions prompted the revelation of certain verses as reported in hadith. This is what most people discuss under the category of Asbab an-Nuzul. I compiled a short collection (mostly based on al-Wahidi’s book on the subject) here: Asbab an-Nuzul Collection.

There are six things to discuss in this category:

1. Types of Verses in Asbab an-Nuzul
2. Authenticity
3. Lack of Restriction to the Sabab
4. Clarity of Being a Sabab
5. Multiple Sababs
6. Conflicting Sababs

Types of Verses in Asbab an-Nuzul

Verses can be divided into two types:

1. Have no specific Sabab: This is extremely common.
2. Have a specific Sabab: This is not widespread but exists.

An example of a verse that has no specific sabab is Allah saying ⟪O mankind, worship your Lord, who created you and those before you, that you may become righteous⟫ (2:21) and most verses in the Quran. They were generally revealed to teach people the religion and did not need to come from a specific question or after a specific event.

An example of a verse that has a specific sabab is Allah saying ⟪They ask you, [O Muhammad], about the new moons. Say, “They are measurements of time for the people and for Hajj.”⟫ (2:189) where the question prompted the verse’s revelation.

Verses that have a sabab can be divided into two categories:

1. Require looking at the Sabab
2. Do not require looking at the Sabab

An example of a verse that requires looking at the sabab is Allah saying ⟪Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them.⟫ (2:158)

The sabab of the verse’s revelation was that Safa and Marwah used to have idols on top of them before Islam, so some of the Ansar hesitated from walking between them. In response, Allah said, “The ritual of Safa and Marwah was not invented by the mushrikun. Rather, they are signs of Allah, so there is no harm or shirk in walking between them.”

A person who reads the verse without knowing the sabab might wrongly imagine that walking between Safa and Marwah is not an obligation because Allah says ⟪there is no blame⟫ for the one who walks between them.

An example of a verse that does not require looking at the sabab is Allah saying ⟪Do not prevent them (i.e. divorced women) from remarrying their (former) husbands.⟫ (2:232) This was revealed when Ma’qal ibn Yasar tried to prevent his sister from remarrying (Sahih Bukhari), but that is not necessary knowledge when doing tafsir of the verse.

Sometimes, the sabab of a verse is mentioned in the Quran itself. All verses that start with ⟪They ask you about⟫ are included in this.

Authenticity

The authenticity of Asbab an-Nuzul is evaluated in the same way as the authenticity of any other hadith. So, for more detailed information, you would have to look into Usul al-Hadith.

The only difference is that normal hadith are considered Marfu’ when the final speaker or doer is the Prophet (SAW). As for Asbab an-Nuzul, they have different definitions:

1. Marfu’: When the final speaker is a companion.
2. Mursal: When the final speaker is a tabi’i

The amount an interpretation is strengthened and weakened by a sabab depends on its authenticity.

For example, a weak hadith reports that: Some of the companions could not find the qiblah on a dark night, so each prayed in the direction he saw was best, then Allah revealed ⟪Wherever you turn, there is the pleasure of Allah.⟫ (2:115) (Sunan Tirmidhi)

Because of the weakness of the report, it does not strengthen that interpretation of the verse. Other interpretation that contradict this sabab, like saying this verse was revealed before the qiblah was specified as Makkah, can still be acceptable or strong.

Lack of Restriction to the Sabab

The famous saying in Usul is: “The meaning is according to the generality of the words, not the specificity of the sabab.”

So, a verse that is revealed about one situation does not get limited to that situation.

For example, Abdullah ibn Hudhafah was once in charge of an expedition and angrily told the men under his command to go into a fire. They did not listen to him, and when they came back and informed the Prophet (SAW), Allah revealed: ⟪And if you disagree over anything, refer it to Allah and the Messenger.⟫ (4:59) (Sahih al-Bukhari)

The verse teaches that leaders should not be obeyed if it goes against the commands of God (like not harming yourself). The verse is general and applies to any time a Muslim is commanded to commit sin by a ruler.

However, tafsir of the verse must conform to the situation of the sabab. Other possible interpretations are not accepted if they are contradictory to the situation of the sabab.

For example, after alcohol was prohibited, some companions asked, “What will happen to those who died with wine in their stomach while wine was allowed?” So, Allah revealed ⟪There is not upon those who believe and do righteousness [any] blame concerning what they have eaten if they [now] fear Allah⟫ (5:93) (Sahih al-Bukhari)

This verse applies to anyone who ate haram then repented or ate haram before he knew it was haram.

However, it would contradict the sabab to interpret this verse to mean anyone can eat anything (even haram food) as long as they fear Allah. So, that interpretation is completely false and also goes against the consensus of the Muslims.

Clarity of Being a Sabab

The effect of a hadith of sabab depends on how clearly it claims to be the sabab. The words and variants are important to analyze carefully because it is not uncommon for a claim of application to be misunderstood as a claim of revelation, and some narrators may even fall into this and narrate mistaken versions of the hadith.

For example, Ibn Masud (RA) said: The Prophet was once asked about three greatest sins, so he said, “To set up a partner for Allah even though He created you, then to kill your child fearing that he will eat with you, then to sleep with the wife of your neighbor.” And Allah revealed confirming the Prophet’s statement ⟪And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.⟫ (25:68) (Sahih al-Bukhari)

Ibn Masud (RA) does not intend this as a sabab for the verse’s revelation. He only means that the verse confirms what the Prophet said. Some versions of this hadith have the incorrect words ⟪then Allah revealed⟫.

There are two things that are ambiguous and could refer to a sabab or not:

1. The phrase نزلت في
2. Reciting a verse after narrating an event

When the Salaf say: “This verse was revealed about XYZ” using the words نزلت في, that can mean two things:

1. The verse includes XYZ: This is tafsir, not an actual sabab.
2. The verse was revealed due to XYZ: This is an actual sabab.

An example is the verse ⟪And those who hoard gold and silver and spend it not in the way of Allah – give them tidings of a painful punishment.⟫ (9:34). Muawiyah (RA) said it was revealed about the People of the Book. Abu Dharr (RA) said it was revealed about us and them. (Sahih al-Bukhari) You can see that both of them intend these as tafsirs, not specific sababs.

Another example is the report that Saad ibn Abi Waqqas said ⟪Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption⟫ was revealed about the Hururiyyah (a sect of Khawarij) even though they did not even exist when the Quran was revealed! He meant they are included in the meaning of the verse that Allah intended.

The second ambiguous thing is when a companion says, “XYZ happened,” then recites a verse that applied to that situation. That can either indicate a sabab or not. This is, however, less likely to indicate sabab than نزلت في.

Also, it is important to note these ambiguous statements can be corrupted in weaker wordings of a hadith to become more clear statements.

For example, a companion reciting a verse after narrating an event can be mistakenly transmitted as “XYZ happened, then the verse verse was revealed.”

Conflicting Sababs

A verse can have multiple sababs reported about it.

In that case, there are three factors used to prefer one sabab over the other:

1. Authenticity of the Hadith
2. Clarity of Being the Sabab
3. Closeness of the Narrator to the Event

For example, there are different reports about the verse ⟪And they ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.”⟫ (17:85)

Ibn Abbas said the Jews told Quraish to ask the Prophet about the soul as a test. (Sunan Tirmidhi)

However, Ibn Masud said he was with the Prophet in Madinah when a group of Jews asked him about the soul and the verse was revealed. (Sahih Bukhari)

In addition to the hadith of Ibn Masud being more authentic, Ibn Masud (RA) was closer to the event he is narrating (being the direct witness). As for Ibn Abbas (RA), he was a young child when the Prophet lived in Makkah, so he is narrating indirectly.

Multiple Sababs

Although the default is to assume there was only one sabab, it is possible a verse was revealed for two sababs. This is a solution some people used when they could not prefer one over the others.

This can be in two separate ways:

1. Two events happened in close succession, then the verse was revealed to respond to both
2. The verse was revealed to respond to one event, then it was sent again to respond to another event.

An example of the first is that multiple stories are mentioned about the verse ⟪And those who accuse their wives [of adultery] and have no witnesses except themselves […]⟫ (24:6).

So, it is possible several husbands accused their wives of adultery. Then, the verse was revealed to deal with each of those cases.

The second, repeated revelation, is more controversial, but some scholars allowed it.

An example is the verse ⟪It is not for the Prophet and those who have believed to ask forgiveness for the polytheists.⟫ (9:113) They say it was revealed about the Prophet praying for Abu Talib (Sahih Bukhari), then again about a Muslim man praying for his father (Sunan Tirmidhi), then again about the Prophet praying for his mother (Sahih Ibn Hibban).

However, even in this example, it might be better to prefer the first sabab based on its authenticity than to claim multiple instances of revelation.

Works of Tafsir

Important Books of Tafsir

There are different types of tafsir books that can be found. Almost all tafsir books contain discussions related to other types of tafsir, but the point of the classification here is only to indicate what type of discussion dominates the mentioned books.

Tafasir of Riwayah

One type of tafsir is that which is reliant on the interpretation of the Salaf.

The Tafsir of Tabari (310 AH), called Jami al-Taweel, is the most important book of tafsir in this theme. Tabari collected the views of the major scholars of tafsir from among the Salaf whenever they differed, whether or not with a true contradiction. In most verses, he also selected the view he considered best based on views of the Salaf, the Arabic language, and the context. He also discussed the different recitations. Everyone after Tabari relied on his book extensively to understand the views of the Salaf.

His methodology in every verse is that he first gives an introductory explanation of the portion he wishes to explain. When there is something that requires further explanation, for every view from the Salaf on that word or phrase or sentence, he first notes what the view is then quotes many narrations that give that view. After noting the different views, Tabari analyzes and concludes by deciding which view is best according to him.

Due to the amount of narrations he quotes, the tafsir is long and expansive. So, it can be useful to skim over the narrations and only read them in detail when you need to.

A small part of this tafsir (from the beginning till verse 2:103) was translated into English in an abridged form.

The Tafsir of Ibn Abi Hatim (327 AH) was also written to collect the views of the Salaf, but it contains little to no discussion of tafsir. It is more like a collection of narrations.

The same applies to books of tafsir included in the collections of hadith like Sahih Bukhari and Sunan Tirmidhi.

Al-Darr al-Manthur of Suyuti (911 AH) is a secondary collection like that.

Mawsu’ah al-Tafsir al-Mathur is a modern secondary collection which is more comprehensive than any other. It also includes brief comments from Tabari, Ibn Atiyyah, Ibn Taymiyyah, and Ibn Qayyim.

The Tafsir of Ibn Kathir is famous. Ibn Kathir, in every verse, mentions related verses of the Quran and related ahadith from the different collections, then he mentions the different views among the Salaf with his preferred opinion first. This tafsir was abridged, and the abridged version was fully translated into English.

Tafasir of Language

Another type of tafsir is that which is reliant upon the Arabic language.

The Tafsir of Zamakhshari (537 AH), called Kashshaaf, is the most famous tafsir in this subject. Among other things, Zamakhshari heavily discusses the wisdom of linguistic choices in the Quran. This is the subject known as balaghah. The major flaw in Zamakhshari’s tafsir is that it represents his false Mutazili beliefs, so only someone who knows proper aqidah should read it. Later mufassiroon largely relied on Zamakhshari for balaghah discussions, adding on to what he did and removing his false views.

The Tafsir of Ibn Atiyyah (546 AH), called Al-Muharrar al-Wajeez, is a less famous tafsir of language, but it has less problems of aqidah than the tafsir of Zamakhshari.

The Tafsir of Ibn Ashur (1393 AH), called Al-Tahreer al-Tanweer, is a major modern tafsir that concentrates on language and balaghah. It is the best first resource when analyzing the language of a verse from the meaning of its words to its grammar.

None of the tafasir of language are translated into English. That is for obvious reasons. It is very difficult to translate grammatical and linguistic discussion from Arabic to another language. To access them, you need Arabic.

Tafasir of Logic

Another type of tafsir is that which is reliant upon logical and rational analysis of the language to determine possible meanings and intentions. The topic of deriving the possible interpretations is called Tawjeeh.

The Tafsir of Razi (606 AH), called Mafateeh al-Ghayb, is the most important tafsir of this type. In this book, Razi analyzes language to determine the possible meanings of the verse and possible wisdom for choosing the words Allah chose. He also responds to possible questions that can arise from reading the verse and discusses the reason behind the order of verses in the Quran. In addition to that or as a result of that, Razi’s tafsir is also filled with a lot of philosophical and theological discussion responding to interpretations of verses from other sects (particularly the Mutazilah). He was Ashari in aqidah, and strongly defends this school to the point of fault.

Anyone reading Razi’s tafsir needs to have basis in proper aqidah and should have the ability to find relevant discussion and leave irrelevant things. An inexperienced or unprepared reader can be overwhelmed with the amount of discussion.

It is a long and expansive tafsir, but his discussions are well-organized into “mas’alahs.”

A portion of Razi’s tafsir has been translated into English

Hamiduddeen Farahi said: “If people have three tafsirs, it is enough for them: 1) Tabari for the views of the Salaf, 2) Zamakhshari for language, and 3) Razi for logic.”

Other Famous Tafasir

The Tafsir of Jalalayn (911 AH) written by two people named Jalaluddeen, one of them being Suyuti, is a famous in-sentence style of tafsir.

An in-sentence tafsir is when someone explains the Quran by adding clarifying words within the sentence of the Quran without writing independent paragraphs or sentences for its explanation like normal tafsir.

This tafsir has been translated into English, but its utility is debatable due to its concise nature.

The Tafsir of Qurtubi (671 AH), called al-Jami’ li-Ahkam al-Quran, is a tafsir that specializes in the subject of law, discussing how different legal scholars understood and used different verses of the Quran. He also has much discussion on language, tawjeeh, and deriving wisdom and lessons from the Quran. Qurtubi’s tafsir is also divided into the mas’alahs like Razi’s tafsir.

There is an abridged translation of a part of this tafsir (from the beginning till verse 4:93).

Modern Books of Tafasir

A major scholar of tafsir in the modern period was Farahi who wrote much on the language of the Quran and structural coherence within and between Surahs. There is no full tafsir from him, however, he has some books on different topics of tafsir. He focused very heavily on tafsir based on context and other parts of the Quran.

The Tafsir of As-Sa’adi (1376 AH) is a concise tafsir written for a layman audience largely based on the views of the Salaf without much analysis of language or different views. This tafsir has been translated into English.

Ma’arif ul-Quran of Muhammad Shafi is another tafsir for a layman audience. It contains more discussion of different views than As-Sa’adi but is also not very technical in language or analysis. It was originally an audio tafsir before it was written down in Urdu. Then, it was translated into English under the overview of the writer’s son Mufti Taqi Uthmani.

The Tafsir of Mawdudi is another famous tafsir written in Urdu before it was translated into English. It contains many modern discussions related to science and politics, however, the author’s views on many of the modern topics should be taken with a grain of salt. He does also discuss other aspects of tafsir like different views from the Salaf and wisdoms and lessons in the Quran, and that is beneficial.

Tadabbur-e-Quran of Amin Ahsan Islahi is an Urdu tafsir written by a student of Farahi. He concentrates much on structural coherence and tafsir of the Quran with the context and other verses of the Quran. Due to his concentration on that, he often comes to strange conclusions that contradict the tafsir of the Salaf, and those conclusions are to be rejected. But, there is also a lot of benefit in the discussions of coherence and using the context to interpret. Parts of it have been translated into English and can be found in different websites online.

Translations of the Quran

Theory of Translation

Translation is a type of tafsir. It involves interpreting the Quran’s meaning before conveying that meaning in another language.

However, there are three competing interests in writing any translation:

1. Accuracy and faithfulness to the Quran’s words in Arabic
2. Clarity in meaning
3. Readability and fluidity

Clarity and readability clash with accuracy.

If a verse is unclear, is it better for the verse’s meaning to be clear in translation even if that means saying things differently to how Allah said it or is it better to be unclear and closer to how Allah said it?

For example, Allah says ⟪When the soul reaches the throat And you are at that time [just] looking – And we are closer to him than you, but you do not see⟫ (56:83-85) Some people translate it as ⟪And our angels are closer to him than you⟫, which is the correct interpretation.

One solution to reconcile clarity and accuracy is to have extra details in square brackets, like many translations.

Leaning too much into clarity also means taking interpretive choices instead of leaving it up to the reader. An accurate translation would attempt to leave a lot of interpretation to the reader the way the Quran left it.

There is also a clash between accuracy and readability: Is it better for the translation to be more fluid in the target language or to be closer to the Arabic phrasing?

For example, Allah says ⟪And do not make your hand [as] chained to your neck⟫ (17:29). Some people translate it as ⟪Do not be tight-fisted⟫ which follows the meaning but uses a more idiomatic phrase in English.

If you clarify the meaning too much, accuracy and readability will suffer. If you make it too readable, accuracy and clarity might suffer. If you make it too accurate, clarity and readability would suffer. So, there is no way to make a perfect translation. It is always a tradeoff.

Best Translations

There are many good translations today.

Sahih International is the most accurate and faithful translation in most of the Quran, however, others can be better in some individual verses.

Mustafa Khattab’s Clear Quran is a good translation that leans further into readability and clarity. He also has topic headings to divide the Quran’s passages which are often good.

Abdel Haleem’s translation leans heavily into readability and clarity.

Mutashabihaat

Verse of Mutashabihaat

The famous verse of Mutashabihaat is in Surah Aal-Imran: ⟪It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] muhkam – they are the foundation of the Book – and others mutashabihaat. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking a taweel. And no one knows its taweel except Allah. And those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding.⟫ (3:7)

There are five things to extract from this verse:

1. Some verses in the Quran are muhkam and some are mutashabihaat
2. The muhkam verses are the foundation of the Quran
3. People with deviation in their hearts cause discord and try to seek an interpretation of the mutashabihaat
4. No one knows the taweel of the mutashabihaat except Allah
5. Those firm in knowledge say, “We believe in it. All of it is from Allah.”

All of these are agreed upon except point 4.

As for point 4, it depends on where the reciter stops in the verse. The verse can either mean ⟪No one knows its taweel except Allah and those firm in knowledge. They say, “We believe in it.”⟫ or ⟪No one knows its taweel except Allah. And those firm in knowledge say, “We believe in it.”⟫

So, one interpretation means those firm in knowledge know the taweel, and the other interpretation entails they do not know the taweel.

Like in Surah Aal-Imran, the beginning of Surah Baqarah has a similar passage which is important to consider: ⟪Indeed, Allah is not timid to present an example – that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, “What did Allah intend by this as an example?” He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient,⟫ (2:26)

From this verse, we can extract five points:

1. Allah gives whatever type of example and speech He wants
2. Believers believe all of it is from Allah
3. Disbelievers try to find problems in Allah’s choices in the Quran
4. As a result, a lot of people are misguided and a lot of people are guided
5. Only the disobedient are misguided by this

There is also an important passage in Surah Mudaththir. Allah says ⟪Over it are nineteen [angels]. And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve – that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is sickness and the disbelievers will say, “What does Allah intend by this as an example?” Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And it is not but a reminder to humanity.⟫ (74:30-31)

From this verse, we can extract three points:

1. Allah made some decisions simple to test people.
2. The believers will simply accept Allah’s decisions without being obsessed about its reason
3. Those who have sickness and insincerity in their heart obsess over the reasons for Allah’s decisions
4. Allah guides some people though this and misguides other people

From all these verses, one thing is clear: The reason for Allah putting mutashabihaat in the Quran and outside the Quran is to misguide insincere people.

Meaning of Mutashabihaat

The linguistic meaning of mutashaabih is “confusing” or “unclear.” It comes from tashaabuh which means “similarity.” Similarity between two things often leads to confusion, so the word came to mean confusion in general.

There was much difference of opinion on what the muhkam and mutashabihaat actually were.

The most correct view is that mutashabihaat are verses that have an aspect which is difficult to understand or comprehend. As a result, the people of sincere knowledge and faith say to the aspects they have trouble understanding, “We believe in it.” However, the people with a sickness in their heart chase after the mutashabihaat trying to understand them and not letting them go.

Some people said mutashabihaat are verses whose meaning we do not know, like “Alif Lam Mim,” and it is forbidden to do tafsir of those verses. However, this understanding is incorrect.

All verses have a meaning we know. Some verses, however, also have an aspect we cannot fully comprehend. Those verses are the mutashabihaat. It is never forbidden to do tafsir of a verse using the sensible methods of tafsir. That is why many of the Salaf tried to explain the meaning of “Alif Lam Mim.”

Types of Mutashabihaat

The sources of tashaabuh (doubt or unclarity) in a verse could be many. Some examples are:

1. Its ishtirak (having multiple possible meanings)
   • For example, ⟪Alif Lam Mim⟫.
2. Its reasoning
   • For example, why does Allah say ⟪[As for] the thief, the male and the female, amputate their hands⟫ (5:38)?
   • Or why does Allah say ⟪Over it are nineteen [angels].⟫ (74:30) Why specifically nineteen?
3. Its wisdom
   • For example, why does Allah say ⟪Prohibited to you [for marriage] are […] your step-daughters under your guardianship [born] of your wives unto whom you have gone in.⟫ (4:23) even though everyone agrees step-daughters are prohibited in marriage whether or not they are under your guardianship?
4. Its details
   • For example, Allah says ⟪The Hour has come near.⟫ (54:1) How near is it?
5. Its apparent but not direct contradiction with other things
   • For example, Allah says ⟪Rather, both His hands are extended; He spends however He wills.⟫ (5:64) The context of this and some other verses in the Quran indicates Allah literally has hands, but everyone agrees Allah does not have human-like hands. So, this is understood to refer to an attribute Allah has whose details and description we do not know. But, because the context and language indicates it is literal, we do not contradict that.

Verses of mutashabihaat also differ in terms of whom they are unclear to:

1. Unclear to some people
2. Unclear to humanity

As for the first, an example is Allah saying ⟪[As for] the thief, the male and the female, amputate their hands⟫. Some people might fully understand that amputation is necessary to heavily discourage stealing in society. Other people might not fully comprehend and think, “But, amputation is too severe for stealing.”

However, both groups of people, if they are believers, say, “We believe in it. All [of it] is from our Lord.”

Another example is Allah saying ⟪Rather, both His hands are extended⟫. Some people might find it easy to understand how Allah can have a real attribute of hands without it being like human hands. Others might find it more difficult and think literal hands somehow indicates human-like hands.

However, both groups of people, if they are believers, say, “We believe in it. All [of it] is from our Lord.”

As for the second, an example is Allah saying ⟪Alif Lam Mim⟫. No one knows the correct meaning of this passage. A person can only make an educated guess without much certainty.

Similar would apply to many verses of law where the schools of thought differ about their meaning. However, it applies there to a lesser extent because people can have more certainty.

False Tafsir

There are many reasons Muslims fall into false tafsir. Some of the reasons are:

1. Predecided beliefs
2. Desire to conform to science

There are also many problematic methods people use to reach false tafsirs:

1. False application of universals
2. False specification
3. Incorrect etymology

Reasons for False Tafsir

Predecided Beliefs

Some people come to the Quran with a view they already decided before the Quran. As a result, regardless of what the Quran says, they interpret it in line with their previous beliefs.

There are always ways to reinterpret the Quran if you come to it with preconceived beliefs. That is why Allah says about the Quran ⟪He misleads many thereby and guides many thereby.⟫ (2:26)

However, following the sound methods of tafsir prevents this from happening.

In the past, the debates and predecided beliefs people brought to the Quran had to do with theology and metaphysics about the nature of God.

For example, the Mutazilah believed God could not be seen. So, they tried to interpret away the verse ⟪[Some] faces, that Day, will be radiant, Looking at their Lord.⟫ (75:22-23)

The verse in Arabic is إِلَى رَبِّهَا نَاظِرَةٌ where نَاظِرَةٌ means “looking.”

Some of them said this means ⟪waiting for their Lord⟫ because the word نَاظِرَةٌ can also mean “waiting” in other contexts. However, this interpretation is false because that meaning is impossible when paired with the preposition إِلَى.

Today, most false tafsirs have to do with modern morality. People decide that something is moral or immoral, then they interpret it into the Quran.

For example, Allah says ⟪But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them.⟫ (4:34) Because of their misconception that a husband being physical with his wife is never excusable, some people interpret ⟪strike them⟫ as ⟪go away from them⟫. However, this interpretation does not make sense in the language as we will discuss.

In reality, physically injuring the wife is not the purpose and even hurting them is highly discouraged. However, there are some situations in which Allah gave a husband authority to discipline his wife. It is not correct to deny this with strange interpretations.

Another example is Allah saying ⟪[As for] the thief, the male and the female, amputate their hands in recompense for what they committed.⟫ (5:38) Because of their misconception that amputation is too large a punishment for stealing, some people interpret ⟪amputate their hands⟫ as ⟪make a cut on their hands⟫, but this has no basis in the context.

Another example is Allah saying ⟪Indeed, those who disbelieve and die while they are disbelievers – upon them will be the curse of Allah and of the angels and the people, all together.⟫ (2:161) Because of their misconception that eternal punishment is too much as a response for disbelief, they interpret ⟪disbelief⟫ as ⟪knowingly cover up the truth⟫. As a result, they remove most disbelievers from this promise.

In reality, everyone who received the message of Islam and disbelieved is guilty. There is no requirement that someone know Islam is true then cover it up! After all, the angels of Hell do not ask disbelievers, “Did you know the truth?” They rather ask the disbelievers ⟪Did there not come to you a warner?⟫ (67:8).

Desire to Conform to Science

A relatively new reason people misinterpret the Quran is their desire for the Quran to conform to science. A lot of people think the miracle of the Quran is primarily a scientific miracle. So, they try to derive as many “scientific miracles” as possible.

In this quest to derive scientific miracles, people come up with many strange interpretations.

For example, Allah says ⟪And after that He spread the earth.⟫ (79:30)

The Arabic is وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا where دَحَا means ⟪spread⟫.

Some people looked at dictionaries and found that the related word أُدْحِىٌّ refers to the nest of an ostrich where it lays eggs. With this connection, they claimed the verse means ⟪And after that He made the earth round [like an egg]⟫!

This is a clear stretch with no basis.

Problematic Methods of Tafsir

False Application of Universals

Some people ignore the clear specific commands of the Quran and derive general universal values from it. Then, they claim the specific commands are overruled or abrogated based on the general universal values.

For example, Allah says ⟪And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy.⟫ (30:21)

They say this verse establishes a generic moral value that you have to be kind to your spouse. So, they claim we are forced to interpret the verse of a husband disciplining his wife to mean something else.

However, a vague generic value derived like this cannot be used to overrule a very specific command. If anything, it is necessary for the person to rethink his own conception of ⟪affection and mercy⟫.

Another example is Allah saying ⟪Indeed, Allah orders justice.⟫ (16:90)

They say this verse establishes the general principle of justice, and justice is impossible without equality. Hence, they say we should reinterpret every verse which entails unequal treatment for women.

However, the verses of unequal treatment are extremely clear and specific like in testimony and inheritance. In reality, the person needs to rethink his own understanding of justice and whether it truly entails equality between men and women. It actually does not.

In the past, this was done in theology.

An example is Allah saying ⟪Vision perceives Him not, but He perceives [all] vision.⟫ (6:103)

The Mutazilah said this verse entails Allah can never be seen. However, with the verse about the Day of Judgement in mind, it is simple to see this verse is talking about the situation of this world where no one can see Allah.

Another example is Allah saying ⟪There is nothing like unto Him.⟫ (42:11)

They used this verse to negate every attribute of God, like His hearing, His knowledge, His speech, His love, His anger, His hands, and His being above the throne. They said about all of them that they involve making Allah like creation, so they must be metaphorical.

However, Allah says ⟪There is nothing like unto Him, and He is the Hearing, the Seeing.⟫ (42:11), mentioning His attributes of Hearing and Seeing immediately after negating comparison! So, the point is not to deny attributes but to establish inherent dissimilarity between God and creation. So, even if Allah hears and humans hear, Allah’s Hearing is uncreated and perfect while human hearing is imperfect and created.

As a result, this verse cannot be used to negate attributes established in the Quran and Sunnah.

Ultimately, this method involves finding a universal value that is vague enough to coopt into a person’s own preconceived view. However, Allah is clear that the precise and clear verses are preferred over generic or unclear verses.

False Specification

Some people limit any commandment of the Quran they do not like to the time of the Quran’s revelation. They claim modernity is advanced enough that we do not need those laws.

For example, they say that ⟪The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes⟫ (24:2) and ⟪[As for] the thief, the male and the female, amputate their hands⟫ (5:38) are limited to the time of the Prophet (SAW), because they were barbaric in that time.

Another example is that they say that ⟪marry those that please you of [other] women, two or three or four⟫ (4:3) is limited to the time of the Prophet (SAW).

The general rule in the Quran and Islamic texts is that commands and prohibitions are assumed to be general and applicable to all times unless there is clear evidence otherwise. In this case, there is no evidence except people’s desire to avoid problematic parts of Islamic law today.

Incorrect Etymology

Some people change the meaning of verses based on poor etymology or a weak understanding of the Arabic language.

This can take two major forms:

1. There is basis for the given etymology but it does not apply in the current context
2. There is no basis for the given etymology

As for the first, an example is interpreting ⟪looking⟫ as ⟪waiting⟫ in ⟪Looking at their Lord⟫ or ⟪strike them⟫ as ⟪go away from them⟫.

As for the second, an example is interpreting ⟪spread the earth⟫ as ⟪made the earth round like an egg⟫.

Content of the Quran

The following sections are written to provide some familiarity with the content of the Quran.

Topics of the Quran

There are four main topics in the Quran, and every passage is made to convey one or more of these topics:

1. Iman
2. Law
3. Morals
4. Comfort

1. Iman

Under iman, some passages are informative and some are evocative.

Informative passages teach people details about Allah, the angels, the Holy Books, the Prophets, the Day of Judgement, and divine decree.

For example, Allah says ⟪Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence […]⟫ (2:255)

Evocative passages are meant to increase the strength of people’s iman without necessarily teaching them new information.

For example, Allah says ⟪Indeed, you are to die, and indeed, they are to die.⟫ (39:30)

Sometimes, both of these are combined to teach and raise iman about the same subject.

For example, Allah says ⟪And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein When the two receivers receive, seated on the right and on the left.⟫ (50:16-17)

Sometimes, they are combined to teach one subject and raise iman about another subject.

For example, Allah says ⟪Thamud denied [their prophet] by reason of their transgression, When the most wretched of them was sent forth. And the messenger of Allah [Salih] said to them, “[Do not harm] the she-camel of Allah or [prevent her from] her drink.” But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it equal [upon all of them].⟫ (91:14)

The information is about the story of Thamud and Salih (AS), but iman is raised about the punishment of Allah and the consequence of sin.

2. Law

The verses of law are less numerous in the Quran than verses of iman, because the Quran is primarily meant as a book that raises iman. That being said, there are many verses of law, and some Surahs focus on law.

Clarity of Laws

In terms of clarity, different parts of Quranic laws can be divided into three categories: 1) completely clear from the Quran itself, 2) Seem clear but require elaboration from the Sunnah, and 3) Unclear and require elaboration.

As for the first, Allah says ⟪So whoever sights [the new moon of] the month (i.e. Ramadan), let him fast it; and whoever is ill or on a journey – then an equal number of other days.⟫ (2:185)

As for the second, Allah says ⟪[As for] the thief, the male and the female, amputate their hands in recompense.⟫ (5:38) However, this only refers to thieves that stole above a certain minimum amount set by the Prophet (SAW).

As for the third, Allah says ⟪And establish prayer and give zakah.⟫ (2:110) What is prayer and zakah requires elaboration from the Sunnah.

Reasons for Laws

Verses of law sometimes give reasons for the law and sometimes do not.

For example, Allah says ⟪And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt.⟫ (4:12)

Allah does not give a reason for these numbers

On the other hand, Allah says ⟪O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.⟫ (2:183)

He says fasting is prescribed to raise people’s taqwa.

Types of Reasons

The reasons given for laws can be 1) physical and fully comprehensible, 2) physical but not fully comprehensible, and 3) spiritual and unseen.

As for the first, Allah says ⟪And there is for you in legal retribution [saving of] life⟫ (2:179). The benefits of legal retribution in terms of saving life are obvious and comprehensible, even if some people deny it today.

The reason for fasting is the same. Fasting increasing taqwa is obvious and clear.

As for the second, Allah says ⟪Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?⟫ (5:91)

Many things cause animosity and hatred between people, so it is unclear how Allah decided alcohol and gambling were past the boundary but others were not. That being said, Allah is the All-Knowing and Most Wise, so His decisions are trusted even when humans do not fully comprehend them.

As for the third, Allah says after the instructions of wudhu and ghusl: ⟪Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.⟫ (5:6)

The type of purity wudhu and ghusl give is spiritual and impossible to observe. That is because someone’s wudhu can be broken even if he has nothing physically impure on him in the moment.

In this category, the reason can either be 1) inherent but imperceptible, or 2) simply decided by Allah to test us.

As for the first, Allah says ⟪And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.⟫ (17:32)

As for the second, it is like the purity of wudhu.

Reason for Revelation vs. Legal Cause

A lot of people confuse between the legal cause of a ruling and the reason for its legislation.

The legal cause of alcohol being forbidden is its ability to cause intoxication. The reason for its legislation is to prevent the spread of enmity and hatred between people.

The legal cause is what decides the law. The law exists as long as the legal cause exists, and it does not exist when the legal cause does not exist. So, a drink would be forbidden if it causes intoxication. However, a drink would not be forbidden, even if it is called wine or beer, if it does not cause intoxication.

Legal causes are usually specific and technical.

On the other hand, the reason for legislation is generally broad and nebulous.

The reason is also not intrinsically linked to the law. So, the non-existence of the reason does not entail the non-existence of the law or vice versa.

So, alcohol and gambling would not be allowed even if you are alone and are sure there will be no hatred between people.

Rather, the reason is a broader purpose behind the law.

The reasons given in the Quran are sometimes legal causes and sometimes reasons for legislation. It is necessary to consult legal tafsirs to determine which is which. However, a good shortcut is that legal causes are specific while reasons for legislation are broad.

For example, ⟪Allah does not intend to make difficulty for you, but He intends to purify you⟫ is a legal cause but ⟪And there is for you in legal retribution [saving of] life⟫ is a reason for legislation.

3. Morals

Morals are closely related to laws. But, laws have to do with obligations and prohibitions while morals are about manners and character. It is possible to consider morals a subcategory of laws.

For example, Allah says ⟪And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.⟫ (17:28)

4. Comfort

Many verses are explicitly and implicitly meant to comfort the Prophet Muhammad (SAW) specifically or the Muslims generally.

As for verses comforting the Prophet, it is common to find them in the beginning and end of Surahs.

Often, they comfort him in the face of opposition.

For example, Allah says ⟪And grieve not over them or be in distress from what they conspire.⟫ (27:71) and ⟪We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur’an whoever fears My threat.⟫ (50:45) and ⟪So remind, [O Muhammad]; you are only a reminder. You are not over them a controller.⟫ (88:21-22)

Sometimes, they comfort him about something specific.

For example, Allah says ⟪Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur’an. Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.⟫ (75:16-17) and ⟪We will make you recite, [O Muhammad], and you will not forget, Except what Allah should will.⟫ (87:6-7)

As for verses comforting the believers, an example is Allah saying ⟪So do not weaken and do not grieve, and you will be superior if you are [true] believers.⟫ (3:139)

Those are all examples from explicit verses. However, many stories, parables, and descriptions also implicitly comfort the Prophet or the believers.

Types of Speech In the Quran

There are several types of speech in the Quran:

1. Stories
2. Parables
3. Argument
4. Descriptions
5. Commands and Prohibitions

1. Stories

A large and memorable portion of the Quran recounts the tales of previous nations and prophets. However, the Quran is not a book of tales or history. Whenever the Quran mentions stories, they are there for a precise purpose.

Allah says ⟪There was certainly in their stories a lesson for those of understanding. Never was the Qur’an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.⟫ (12:111)

There are about twenty prophets mentioned by name in the Quran, and the one whose story is repeated most is the Prophet Musa (AS). That is because he was the most similar to the Prophet Muhammad (SAW) in his mission, and his story often serves to comfort the Muslims that they will eventually succeed like Musa (AS) succeeded over his enemy.

Other frequently mentioned prophets are Ibrahim (AS), Jesus (AS), and Adam (AS).

A large amount of the Quran is dedicated to dispelling false beliefs about Jesus (AS).

Another large amount of the Quran recounts prophets like Lot (AS) and the stories of their nations being destroyed when they rejected God. This serves as a reminder of God’s power and ability to punish.

There are also stories of non-prophets in the Quran, like the Companions of the Cave and Dhul-Qarnayn.

The fact that the Prophet (SAW) was able to recount detailed stories of prophets like Musa (AS) serves as a miracle in the Quran. How was the Prophet Muhammad (SAW) who had little to no access to Jewish literature relate detailed stories impossible for him to have known? It was only possible because he was inspired by God.

2. Parables

Allah says ⟪And We have certainly presented for the people in this Qur’an from every [kind of] parable – that they might remember.⟫ (39:27)

Allah explains many complex concepts in the Quran through parables.

Most parables describe people in terms of their belief and disbelief. For example, Allah says about those who rejected the Prophet (SAW) after he showed them guidance: ⟪Their parable is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.⟫ (2:17)

Some parables describe reward and punishment. For example, Allah says ⟪The parable of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills.⟫ (2:261)

Some parables are used for argument. For example, Allah shows why worshiping created idols is foolish by saying ⟪Allah presents a parable: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal?⟫ (16:75)

Some people describe Allah and His guidance. For example, Allah says ⟪Allah is the Light of the heavens and the earth. The parable of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light.⟫ (24:35)

Most parables are hypothetical, like all the examples above, but some parables refer to real people or entities.

For example, Allah says ⟪And present to them a parable of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.⟫ (18:32)

These two men, despite probably being real, are parables for the Prophet Muhammad (SAW) and the disbelievers of Makkah. The one with the two gardens symbolizes the disbelievers.

The word for parable in the Quran is مَثَل. Sometimes, this word is also used to refer to descriptions rather than parables.

For example, Allah says ⟪The parable of Paradise, which the righteous have been promised, is [that] beneath it rivers flow. Its fruit is lasting, and its shade.⟫ (13:35)

3. Arguments

Argument Topics

There are three major topics of argument in the Quran:

1. Arguments for Tawheed
2. Arguments for Prophethood
3. Arguments for the Day of Judgement

As for the first, Allah says ⟪Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.⟫ (21:22)

As for the second, Allah says ⟪Then do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction.⟫ (4:82)

As for the third, Allah says ⟪Or do those who commit evils think We will make them like those who have believed and done righteous deeds – [make them] equal in their life and their death? Evil is that which they judge.⟫ (45:21)

Argument Types

Arguments in the Quran appeal to different things:

1. Natural observation of the world
2. History
3. Sound intuition and logic

An example of the first is Allah saying ⟪Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.⟫ (3:190)

An example of the second is Allah saying ⟪Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.⟫ (3:137)

An example of the third is Allah saying ⟪Or were they created by nothing, or were they the creators [of themselves]? Or did they create the heavens and the earth? Rather, they are not certain.⟫ (52:35-36)

Argument Responses

Sometimes, Allah responds to arguments by disbelievers. Allah says ⟪And they do not come to you with an argument except that We bring you the truth and the best explanation.⟫ (25:33)

For example, Allah says ⟪And they say, “When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?” Say, “Be you stones or iron Or [any] creation of that which is great within your breasts.” And they will say, “Who will restore us?” Say, “He who brought you forth the first time.” Then they will nod their heads toward you and say, “When is that?” Say, “Perhaps it will be soon.”⟫ (17:51)

4. Descriptions

This is the most common type of speech in the Quran and in normal texts. There is no need for much elaboration.

The descriptions can sometimes be of nature. For example, Allah says ⟪And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. […]⟫ (6:99)

The descriptions can sometimes be of people. For example, Allah says ⟪[The time of] their account has approached for the people, while they are in heedlessness turning away.⟫ (21:1)

Sometimes, they are quotations. For example, Allah says ⟪Allah has certainly heard the statement of those [Jews] who said, “Indeed, Allah is poor, while we are rich.” We will record what they said and their killing of the prophets without right and will say, “Taste the punishment of the Burning Fire.”⟫ (3:181)

The descriptions can sometimes be of God Himself. For example, Allah says ⟪Allah – there is no deity except Him, the Ever-Living, the Sustainer of existence.⟫ (3:2)

There are many different topics that fall under this which do not require much explanation.

5. Commands and Prohibitions

This is another common type of speech in the Quran.

Commands can be for:

1. Obligation
2. Recommendation
3. Allowance
4. Choice without indicating allowance
5. Sarcasm

An example of obligation is Allah saying ⟪And establish prayer at the two ends of the day and at the approach of the night.⟫ (11:114) This is the default assumption from a command or prohibition.

An example of recommendation is Allah saying ⟪O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession.⟫ (2:254)

An example of the allowance is Allah saying ⟪And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah.⟫ (62:10) Thea meaning is you are allowed to leave the mosque after the Friday prayer is finished.

An example of choice is Allah saying ⟪Say, “Believe in it or do not believe.”⟫ (17:107) The point is not to indicate Allah allows disbelief. Rather, Allah is simply presenting the choices.

An example of sarcasm is Allah saying ⟪So wait (i.e. for the punishment); indeed we, along with you, are waiting.”⟫ (9:52)

Pronouns in the Quran

The third-person is the most common type of pronoun used in the Quran for obvious reasons, but its usage is largely typical and obvious. So, we will discuss how the second-person and first-person pronouns are used.

Second-Person

The second-person pronoun is used in a couple of ways in the Quran (outside of quotations):

1. You (individual) for everyone
2. You (individual) for the Prophet Muhammad (SAW)
3. You (plural) for everyone
4. You (plural) for specific groups
5. You (individual) for Allah

The first is the default assumption for any singular ⟪you⟫ in the Quran. For example, Allah says ⟪Recite in the name of your Lord who created.⟫ (96:1)

The purpose is to refer to every reader in the individual. Many scholars claimed it specifically referred to the Prophet (SAW), but this is a mistake if it is a restricted interpretation.

The second also occurs commonly in the Quran. For example, Allah says ⟪I swear by this city, Makkah – And you, [O Muhammad], are free of restriction in this city.⟫ (90:1-2) and ⟪You are not, [O Muhammad], by the favor of your Lord, a madman. And indeed, for you is a reward uninterrupted. And indeed, you are of a great moral character.⟫ (68:2)

Sometimes, Allah speaks to the Prophet (SAW) but intends by extension to refer to everyone. For example, Allah says ⟪O Prophet, when you [Muslims] divorce women⟫ (65:1) and ⟪O Prophet, strive against the disbelievers⟫ (66:9). All of these commands apply to everyone by extension.

Sometimes, Allah speaks to the Prophet (SAW) but intends Muslim leaders by extension. For example, ⟪O Prophet, when the believing women come to you pledging to you […] then accept their pledge⟫ (60:12).

Sometimes, it is difficult to determine whether it 1) addresses the Prophet but refers to everyone by extension or 2) addresses everyone in the first place. For example, Allah says ⟪Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves.⟫ (35:22)

The third is also common in the Quran, especially at the end of verses. For example, Allah says ⟪Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.⟫ (57:17) and ⟪O mankind, worship your Lord, who created you and those before you, that you may become righteous.⟫ (2:21)

The fourth can refer to several different groups as will be discussed in the coming sections. For example, Allah says ⟪O Children of Israel, remember My favor which I have bestowed upon you⟫ (2:40) and ⟪O you who were given the Scripture, believe in what We have sent down [to Muhammad]⟫ (4:47) and ⟪O you who have believed, be persistently standing firm in justice⟫ (4:135).

The fifth occurs when Allah teaches people dua in the Quran. For example, ⟪It is You we worship and You we ask for help.⟫ (1:5) and ⟪Our Lord, and lay not upon us a burden like that which You laid upon those before us⟫ (2:286).

First-Person

The first-person pronouns are used in several ways in the Quran (outside quotations):

1. I for Allah
2. We for Allah
3. We for believers
4. We for angels

The first is rare in the Quran. Usually, it is used to indicate Allah’s closeness or oneness. For example, Allah says ⟪And when My servants ask you, [O Muhammad], concerning Me – indeed I am near⟫ (2:186) and ⟪And I did not create the jinn and mankind except to worship Me.⟫ (51:56)

The second is extremely common in the Quran. For example, Allah says ⟪We have created you, so why do you not believe?⟫ (56:57) and ⟪We have certainly created man into hardship.⟫ (90:4)

This is known as the “royal we.” It is used to indicate majesty and greatness. However, Allah never uses ⟪We⟫ in reference to worship so that there is no room for doubt.

The third is when Allah teaches people duas in the Quran. For example, Allah teaches ⟪It is You we worship and You we ask for help.⟫ (1:5)

The fourth occurs extremely rarely in some places. For example, ⟪And we [angels] descend not except by the order of your Lord.⟫ (19:64)

Groups in the Quran

The Quran addresses and mentions different groups of people.

Addressing is to talk directly to a group. For example, Allah says ⟪O you who have believed⟫. Mentioning is to refer to the group in the third person. For example, Allah says ⟪Indeed, those who believe⟫.

Some of the major groups in the Quran are:

1. People in general
2. Believers
3. Disbelievers
4. Bani Israil
5. Ahl al-Kitab
6. Hypocrites

1. People in General

People in general are the one of the most common groups in the Quran. Allah refers to them with the word النَّاس (people) or الْإِنْسَان (mankind).

Usually, verses addressing people in general are about general topics of faith rather than law. For example, Allah says ⟪O you who have believed, fear Allah and speak words of appropriate justice.⟫ (33:70)

Sometimes, Allah explicitly mentions Jinn as part of this group. However, even when they are not mentioned, they are assumed to be included unless there is evidence otherwise. For example, Allah says ⟪O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah].⟫ (55:33)

Sometimes, Allah can use words that refer to people in general but intend a specific group among them. For example, Allah says ⟪Cursed is man; how ungrateful is he.⟫ (80:17) but this arguably refers to the disbelievers specifically.

2. Believers

Believers are the most common group mentioned and addressed in the Quran. Allah refers to them with the phrase الَّذِينَ آمَنُوا (those who believe) or الْمُؤْمِنُونَ (the believers) or الْمُسْلِمُونَ (Muslims) or الْمُتَّقُونَ (the God-conscious) and so on.

Often, verses addressing them are about law and use the phrase الَّذِينَ آمَنُوا. For example, Allah says ⟪O you who have believed, decreed upon you is fasting⟫ (2:183)

3. Disbelievers

Disbelievers are mentioned and addressed in many verses of the Quran. For example, Allah says ⟪Say, “O disbelievers I do not worship what you worship.⟫ (109:1)

Disbelievers are those who do not believe in Islam after the message of a prophet comes to them. The word used for them is الْكَافِرُونَ.

The polytheists are a subcategory of the disbelievers. The word used for them is الْمُشْرِكُونَ (the associators) because they associate partners with God.

Since the first audience of the Quran were the polytheists of Makkah, they are commonly mentioned. For example, Allah says ⟪It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it.⟫ (61:9)

Polytheists are those who believe in multiple gods or worship multiple beings. So, even those who pray to intercessors are considered polytheists in the Quran’s language. For example, Allah says ⟪And they worship other than Allah that which neither harms them nor benefits them, and they say, “These are our intercessors with Allah ” Say, “Do you inform Allah of something He does not know in the heavens or on the earth?” Exalted is He and high above what they associate with Him.⟫ (10:18)

Sometimes, the term الْمُشْرِكُونَ specifically refers to the idolaters of Makkah instead of being general enough to include Christians who worship Jesus (AS). For example, Allah says ⟪Those who disbelieved among the People of the Scripture and the polytheists.⟫ (98:1)

4. Bani Israil

Bani Israil (Children of Israel) refers to the descendants of the Prophet Yaqub (AS). Israil was one of his nicknames.

When speaking about history, the term Bani Israil refers to his descendants who followed the prophets of those times. For example, Allah says ⟪And Allah had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders.⟫ (5:12) and ⟪And We took the Children of Israel across the sea.⟫ (7:138)

In those stories, some of them are disbelievers or hypocrites and others are believers.

When addressing Bani Israil or speaking of them in the present, it can refer to them as a broad group that includes Jews, Christians, and Muslims.

For example, Allah says ⟪O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.⟫ (2:40) This verse is addressing all groups of Bani Israil.

The phrase Bani Israil rarely (if ever) refers specifically to the Jews, because it is a ethnic and cultural identity, not a religious one. That is why some of the Bani Israil are considered believers and others are disbelievers. For example, Allah says ⟪And a faction of the Children of Israel believed and a faction disbelieved.⟫ (61:14)

However, it is important to note that Muslims and Christians rarely retain a strong identity as Bani Israil contrary to the Jews. This does not mean they are no longer part of Bani Israil.

5. Ahl al-Kitab

Ahl al-Kitab (People of the Book) refers to those who follow or used to follow the Torah or the Injeel before Islam.

This is closely related to Bani Israil because the Torah and Injeel were given to prophets from Bani Israil.

That being said, people outside Bani Israil who converted to Christianity or Judaism would also be included in Ahl al-Kitab.

Ahl al-Kitab also contains both believers and disbelievers. Allah says ⟪If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.⟫ (3:110)

So, Christians and Jews who convert to Islam are included in the general term Ahl al-Kitab.

However, Ahl al-Kitab can also specifically refer to the disbelievers among them. For example, Allah says ⟪Say, “O People of the Scripture, why do you disbelieve in the verses of Allah while Allah is Witness over what you do?”⟫ (3:98)

6. Hypocrites

Hypocrites are people who pretend to be Muslim but did not truly believe. The Madani verses of the Quran heavily discuss hypocrisy because a lot of people accepted Islam due to public pressure.

Hypocrites are of different levels. A true hypocrite is someone who does not believe at all but only accepts Islam for worldly benefits. Lower than that are people who have a dwindling amount of faith whose level corresponds to worldly ease and inversely corresponds to the difficulty of obligations.

Allah says ⟪Indeed, the hypocrites will be in the lowest depths of the Fire – and never will you find for them a helper.⟫ (4:145)

Abrogation

Definition of Abrogation

The word naskh or abrogation means “replacement” or “erasure.”

Abrogation in Islam can refer to different things.

One thing it can refer to is the fact that Islam replaces and supersedes all previous scriptures and laws given to prophets before the Prophet Muhammad (SAW). There is no doubt in this fact.

However, this article is concerned about a different thing: The fact that some verses or commands in the Quran are abrogated or removed

There are three types of abrogation in the Quran:

1. The ruling of a verse is overturned but the verse remains
2. The verse and its ruling are removed from the Quran, so they no longer exist in the Quran
3. The verse is removed from the Quran but the ruling remains in effect. We will discuss the reason behind this later.

There can also be abrogation in the Sunnah when the Prophet Muhammad (SAW) gives one ruling then changes it later on.

The revelation that abrogates and replaces the ruling can be another verse in the Quran or a command from the Prophet (SAW) in his Sunnah.

Evidence of Abrogation

Rational Evidence

A lot of people are confused about abrogation and think it is impossible because God cannot change His mind.

However, abrogation does not entail that God changed His mind or has a deficiency in knowledge, because God always knew and wanted there to be one command in one period and another command in another period.

In other words, abrogation is not due to God changing his mind but the time changing and God having a different law for each time. Each law was intended for its time then removed when Allah no longer intended for it to exist.

Scriptural Evidence

Allah says in the Quran: ⟪We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?⟫ (2:106)

This is the most explicit evidence of abrogation in the Quran.

Some people deny the second sense of abrogation and claim no part of the Quran abrogates another part. This is not a tenable position since abrogation is quite explicit in several passages of the Quran.

An example of explicit abrogation is:

O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] – then indeed, Allah is Forgiving and Merciful.

Have you feared to present before your consultation charities? Then when you do not — and Allah has forgiven you — then [at least] establish prayer and give zakah and obey Allah and His Messenger. And Allah is Acquainted with what you do. (58:13)

In the first verse, Allah obligates the believers to give some charity before speaking to the Messenger (SAW) privately. In the second verse, Allah removes this command and says it is forgiven.

Another example of explicit abrogation is in Surah Muzzammil. Its beginning abrogates its end. Allah says:

Arise [to pray] the night, except for a little – Half of it – or subtract from it a little Or add to it, and recite the Qur’an with measured recitation. (73:2-4)

Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you. And Allah determines [the extent of] the night and the day. He has known that you [Muslims] will not be able to do it and has turned to you in forgiveness, so recite what is easy [for you] of the Qur’an. […] (73:20)

In the first group of verses, Allah commands worshiping around half of the night. In the last verse, He says it is fine if he worships a third or less. He tells them to do whatever is easy for them.

Wisdom of Abrogation

The wisdom of abrogation differs based on the type of abrogation and the nature of that abrogation: whether it is from an easy command to a harder command or vice versa.

Wisdom of Changing Commands

Commands can be made easy to hard to help the original audience apply the rules of Islam gradually. If everything was revealed at once, they would find it difficult to accept. The first audience was what would make or break the future of Islam, so their acceptance and development was of vital importance.

For example, alcohol was originally overlooked before being explicitly forbidden. This is not necessarily an example of abrogation in the verses of the Quran but of abrogation in the law, since the Quran never explicitly claims alcohol is allowed.

Commands can be made hard to easy because the harder one might have been necessary in the beginning but no longer needed after some time. It can also be to show people the mercy of Allah in that the harder command is what we should really have been required to do but He made it easier for our sake.

For example, Allah initially said: ⟪Arise [to pray] the night, except for a little⟫ (73:2) indicating an obligation to wake up for at least some part of the night for prayer. However, this command was lifted by saying ⟪He has known that you [Muslims] will not be able to do it and has turned to you in forgiveness.⟫ (73:20) The meaning is not that they do not have the ability to do it but that the difficulty might cause many of them to miss it and deservedly fall into sin if the obligation remained.

Commands of the same difficulty could be changed because Allah knew each was appropriate for its time or possibly to test the believers and their obedience.

For example, Allah changed the direction of prayer from Jerusalem to Makkah to test people’s obedience. Allah says ⟪And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels.⟫ (2:143) This is not an example of true abrogation within the Quran since there is no verse obligating the direction of Jerusalem, but it was probably something Allah gave outside the Quran.

Wisdom of the Different Ways of Abrogating Verses

We noted how abrogation is of three types: 1) Abrogation of the text and ruling together, 2) Abrogation of the ruling without removing the text, and 3) Removal of the text without abrogating the ruling.

As for abrogation of text and ruling together, the default of an abrogated command is that it should no longer be in the text. So, if Allah decided to abrogate a command, it makes sense He would also remove it from the text.

There are only one or two known examples of this. That could be because it was rare or because it was less likely to be recorded than the next two due to the irrelevance of the verse after the abrogation.

As for abrogation of the ruling while the text remains in the Quran, that can be for a wisdom that still exists in having the abrogated text. Perhaps there are lessons in it anyway or their existence shows the wisdom of Allah in changing the command we discussed above.

There are many examples of this, and several books have been written particularly on the subject.

For example, Allah says ⟪Wherever you turn, there is the pleasure of Allah.⟫ (2:115) which was abrogated by ⟪Face yourself towards the direction of Masjid al-Haram, and wherever you are, turn your face in its direction.⟫ (2:144)

However, when the Prophet (SAW) was riding an animal on a journey and wished to pray non-obligatory prayers, he used to pray sitting on it without worrying about the direction, and the abrogated verse can be used as supporting evidence for that. The verse also conveys the message that it is not the direction itself that is important as long as you do your best to obey God, so minor mistakes in the direction are acceptable.

As for abrogation of the text while the ruling is in effect, it would be because Allah wished the command to have one benefit of being in the Quran (e.g. being an important and honored law that becomes widespread due to people reciting it often in the beginning) while not having the benefit of making it obvious to the readers. Rather, they would need to search for the command through the Sunnah and other sources of law. This can be to test people’s obedience of the Prophet (SAW) and Allah.

It can also be because Allah did not wish to discuss that topic in the Quran as a final book but still wished for the command to be considered important or to be widespread in the first generation.

There are only one or two known examples of this. The reason for the few examples is probably similar to the first one.

Early Discussions of Abrogation

Abrogation of ruling can only be in verses of command for obvious reason. Statements of fact cannot change or be abrogated in their meaning.

However, there are many instances of early scholars referring to some statements of fact as abrogated. There are also many instances of them referring to verses of law that do not necessarily change in meaning as abrogated.

So, it is necessary to understand that the early scholars often referred to instances of clarification or some alterations in the law as abrogation even though they were not the full abrogation we mean in our discussions.

For example, Saeed ibn Jubair reportedly said: The verse ⟪Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent.⟫ (2:284) was “abrogated” by ⟪Allah does not charge a soul except [with that within] its capacity.⟫ (2:286)

It is reported that many of the companions became scared when the first verse was revealed, so Allah revealed the second verse to clarify to them that it does not mean they will be held to account for what they cannot control.

Another example is that it was reported that Ibn Zaid said: The verse ⟪No compulsion in religion⟫ (2:256) was abrogated [by the verses commanding war].

However, it is well-known that forcing people to accept Islam is still not allowed when there are agreements of peace or protection or when they pay jizyah.

However, the intention of those commentators was to say there was no command of war originally and this verse entailed total peace as a result. However, there were commands for war later on due to different reasons, so this verse’s application and implication became more limited. It does not mean the verse no longer applies at all.

It is also possible some commentators interpreted the verse in a restricted manner (it can only mean total peace and no war against disbelievers) instead of using the more general words (which can refer to many different aspects of no compulsion that do not necessarily contradict the existence of war) and were forced to claim abrogation due to their restricted interpretation. But, making restrictions like that on the verse is weak.

Another example is that it was reported from Qatadah that the verse ⟪Divorced women should remain by themselves for three periods⟫ (2:228) was abrogated by ⟪Those who no longer expect menstruation from your women, if you doubt, their waiting is for three months⟫ and ⟪And for those who are pregnant, their term is until they give birth.⟫ (65:4)

However, it is obvious that those are exceptions to the general rule given to divorced women, not complete abrogation as we understand it. There are many examples of early scholars calling examples of takhsees (giving exceptions) abrogation.

When the companions say a verse was recited as part of the Quran when the Prophet passed away but it is no longer part of the Quran, that means it was abrogated very late such that some people did not even know it was abrogated when the Prophet passed away.

An example is Aisha (RA) saying: Part of what was revealed in the Quran was ten sucklings (to establish a foster relationship). Then, they were abrogated by five sucklings, and the Prophet passed away while those were recited as part of the Quran. (Sahih Muslim)

Qirā’āt

Definitions

Qira’at (plural of qira’ah) means “recitations.”

There are two major uses for this word:

1. A word or verse can have multiple qira’at when there are multiple ways of reciting it in terms of its letters, vowels, or dots
2. The qira’ah of Aasim or the qira’ah of Nafi’ refers to the way Aasim or Nafi’ respectively recited the Quran from beginning to end. This includes how they recited the words differently and what tajweed they used when reciting.

Ahruf (plural of harf) has different views on its meaning as we will discuss.

A riwayah refers to the transmission of a major reciter’s student, like the students of Aasim or Nafi’. We generally have two riwayahs of each qira’ah recorded.

Seven Ahruf

Umar ibn al-Khattab once heard Hisham ibn Hakeem reciting Surah Furqan in prayer different from him even though the Prophet had taught him how to recite it. When Hisham finished praying, he grabbed him and took him to the Prophet (SAW) saying, “Messenger of Allah, I heard him recite Surah Furqan differently from how you taught me.” The Prophet (SAW) said, “Let him go,” then said, “Recite, Hisham.” He recited how he recited before and the Prophet (SAW) said, “It was revealed like that.” Then, he said to Umar (RA), “Recite,” and he recited. The Prophet said, “It was revealed like that. This Quran was revealed in seven ahruf, so recite whatever is easy from it.” (Sahih Bukhari) [29]

It was also reported that: The Prophet said to Jibril, “I have been sent to an unlettered Ummah, that has old men and women, young boys and girls, and men who have never read a book before. So, Jibril said, “The Quran will be revealed in seven ahruf.”

The scholars differed about the seven ahruf after agreeing that the Quran was sent with seven ahruf.

The word ahruf (plural of harf) can mean “way.”

Some scholars said the seven ahruf were seven different ways of reciting the Quran, each recitation from beginning to end. Any way the companions chose to recite it would be good and acceptable even if the mixed the ahruf in different ways. The differences between these ways of recitation would have been in word choices, word order, pronunciation, etc. So, not every word necessarily has seven ways of reciting it, but seven is the maximum differences a word or verse can have. Some verses could also have extra words or less words depending on the harf. But, all the ahruf would be true and non-contradictory. The Prophet taught different companions different ways of recitation. This is my preferred view.

Other scholars said the seven ahruf refer to seven types of differences in the Quran that Allah allowed. For example, changing the harakat without the dots is a type of difference and changing the dots is another type of difference and changing the letters is another type of difference. Those who held this view differed about the exact list of seven. So, they said the Prophet taught within these allowed differences to different companions, and they would each recite it according to how he taught them.

Some people said the phrase ⟪seven ahruf⟫ is only figurative and refers to how the companions were given general lenience in recitation so they did not have to stick to the exact words during early Islam. However, this interpretation is disproven by the narrations that specify that the number was one, then two, then three, all before becoming seven.

Relationship Between the Qirā’āt and Ahruf

Uthman (RA) had his mushaf written according to one harf to reduce the amount of disunity, however, he did not completely remove the differences of the ahruf. His mushaf did not have letters or vowels, so people could still fit some parts of their previous recitation in the mushaf.

When the mushaf was distributed, people started developing recitations according to three conditions:

1. The recitation matches the mushaf, even if it is a bit stretched
2. The recitation comes from teachers that trace it back to the Prophet authentically
3. The recitation matches the Arabic language, even if it is a bit stretched

This development of recitation was simply choosing which recitation from their teachers they wished to recite in each word or sentence of the Quran, since the Prophet said all the ahruf were good and fine. This process and choice was called Ikhtiyar.

To show this process, let us take Aasim and his two teachers Abdullah ibn Habeeb and Zirr ibn Hubaish. Abdullah learned from Ali and Uthman, among others. Zirr learned from Ibn Masud and Zaid ibn Thabit.

Here are some hypothetical examples.

In the verse مَالِكِ يَوْمِ الدِّينِ (1:4), Abdullah ibn Habeeb might recite مَالِكِ while Zirr might recite مَلِكِ. Both would have gotten it from their teachers.

Both recitations match the mushaf and fit the language. Aasim decided to pick مَالِكِ, and that is his recitation today.

In the verse وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (92:3), Zaid ibn Thabit might recite it like it is today but Ibn Masud recited it وَالذَّكَرِ وَالْأُنْثَى. Zirr might see that the recitation of Ibn Masud goes against the mushaf, so he would leave it despite its authenticity. Then, he would pass on Zaid’s recitation to Aasim, and that is recited today.

It would also not be possible for Zirr to mix the two recitations and say وَمَا خَلَقَ الذَّكَرِ وَالْأُنْثَى, since that goes against the Arabic language. الذَّكَرِ cannot have a kasrah when there is وَمَا خَلَقَ.

Ten Qirā’āt

After Uthman (RA), every region of Muslims recited the Quran according to what they received from the Sahabah that lived with them making sure to match it with the mushaf of Uthman (RA).

In the generation after the companions, there were many famous scholars of recitation in the different regions, like Ibn al-Musayyib in Madinah, Mujahid in Makkah, Alqamah in Kufa, Abu al-Aaliyah in Basrah, and Mughirah ibn Abi Shihab in Syria.

Then, after that, some scholars arose with expertise in qira’ah such that their recitation was adopted by the scholars and people and became widespread in their regions and beyond.

Then, after that, people’s knowledge of qira’at began to dwindle and people’s carefulness with recitation lessened, so the scholars collected the qira’at and wrote books on this subject.

They decided to pick known major reciters to be reference points for future learners of qira’at because of the expertise of these reciters and the widespread nature of their recitation.

Those reciters were: 1) Nafi and 2) Abu Ja’far both from Madinah, 3) Ibn Kathir from Makkah, 4) Abu Amr and 5) Yaqub both from Basra, 6) Ibn Amir from Damascus, 7) Aasim, 8) Hamzah, 9) al-Kisa’i, and 10) Khalaf all from Kufa.

They picked two student transmissions (riwayahs) from each of these scholars to teach people. These riwayahs themselves could be considered qira’at in their own right in some cases because the students who transmitted them were experts in recitation who learned from many scholars.

Thus, we have today 10 famous qira’at with 2 riwayahs of each of them. Hence, we have 20 riwayahs.

Types of Recitations

There are some types of recitations to know:

1. Famous recitations that match the three conditions
2. Recitations that do not match the mushaf but trace to the companions
3. Recitations that do not reliably trace to the companions or do not match Arabic

As for the first type, they are the ten recitations.

As for the second type, there are many recitations reported from Ibn Masud and other companions that do not match the mushaf of Uthman (RA). They did not get passed on within the famous recitation, but they did pass on through hadith. These recitations can be useful in doing tafsir, but not for recitation.

As for the third type, they are not useful for anything. They usually originate from a mistake by one of the transmitters.

The second and third types are known as shaaz recitations.

Recitation differences between the ten recitations can be divided into the following categories:

1. Dialect changes (pronunciation, vowels, or letters)
2. Word changes without meaning difference
3. Meaning changes without message difference
4. Message changes

Since the recitations are only different ways of reciting the Quran, the default is for the recitations to mean the same thing. As a result, almost all the differences between the ten qira’at fall into category 1.

For example, one recitation is to recite it  الصِّرَاطَ الْمُسْتَقِيمَ and another is to recite it السِّرَاطَ الْمُسْتَقِيمَ. The difference is only the letter ص being changed to س as part of two dialects of Arabic.

As for type 2, it is rare. For example, in ⟪O you who have believed, if there comes to you a disobedient one with information, investigate⟫ (49:6), the word for ⟪investigate⟫ is فَتَبَيَّنُوا in one recitation and فَتَثَبَّتُوا in another. Both mean very similar things. This type of difference (use of synonyms) was likely more common in the ahruf, but the mushaf of Uthman (RA) filtered all of them out except that which coincidentally matched the same script.

Sometimes, there is very slight difference in meaning without much difference in message.

For example, one recitation is ⟪Owner of the Day of Judgement⟫ while another is ⟪King of the Day of Judgement⟫ (1:4).

And one recitation is ⟪And We created you before⟫ and the other is ⟪And I created you before⟫ (19:9)

And one recitation is ⟪And Allah is not unaware of what they do⟫ while another is ⟪of what you do⟫ (2:144)

Sometimes, there is a difference in message without conflict. In this case, both recitations are true.

For example, one recitation is ⟪And fear Allah, through whom you ask one another, and [fear] the wombs⟫ while another is ⟪And fear Allah, through whom you ask one another and [through] the wombs [you ask one another].⟫ (4:1)

One recitation indicates we should fear the ties of kindship. The other recitation refers to how the Arabs used to ask each other through the ties of kinship.

In this type, there are some instances that confuse people and they mistake it for a contradiction.

For example, one recitation is ⟪But you wonder, while they mock,⟫ while another is ⟪But I wonder, while they mock,⟫ (37:12). But, there is no contradiction in both being true.

Another example is what the angels tell Lut (AS) ⟪set out with your family during a portion of the night and let not any among you look back – except your wife⟫ where one recitation indicates the exception to be ⟪Set out with your family except your wife⟫ while another indicates it to be ⟪Let not any among you look back except your wife⟫. However, there are many ways of reconciling this, including the fact that Arabic grammar does allow the exception in both recitations to refer to ⟪Let not any among you look back⟫.

So, the existence of a supposed contradiction does not mean there is an actual contradiction. It is necessary to analyze each qira’ah carefully to determine the possible meanings of each. When they both have a common meaning, that is to be preferred. Then, giving them each interpretations that do not contradict each other is necessary, and there is never a situation without non-contradictory meanings.

Miracle of the Quran

Importance of the Quran’s Miracle

The Prophet (SAW) said, “There was no prophet except that he was given something due to which humans believe. What I have been given is only revelation Allah revealed to me, so I hope that I will be the most followed on the Day of Judgement.” (Sahih Bukhari)

Allah says ⟪But they say, “Why are not signs sent down to him from his Lord?” Say, “The signs are only with Allah, and I am only a clear warner.” And is it not sufficient for them that We revealed to you the Book which is recited to them? Indeed in that is a mercy and reminder for a people who believe.⟫ (29:50-51)

The Quran was the greatest miracle given to the Prophet Muhammad (SAW).

Previous prophets, like Musa and Isa (AS), were not given any miracle similar to the Quran. They were mainly given physical miracles. The Prophet Muhammad (SAW) was also given such miracles, like the moon splitting, but the Quran is the most important miracle he was given.

The Quran is superior to those miracles in three ways:

1. Physical miracles rely on nothing other than observation, so even very insincere people are forced to believe what they see. The Quran’s miracle largely relies on the intellect and reasoning, so it filters for the people of sincerity and intelligence.
2. Physical miracles only directly apply to the witnesses in the time of the prophets. After that, their belief depends on testimony from others. However, the miracle of the Quran applies to everyone who can read it.
3. The miracle of the Quran is not so obvious that the disbelievers immediately deserve punishment in the world, but it is also clear evidence for those who ponder over it.

Definition of Miracles and Signs

A miracle is defined as something given to a claimant of prophethood which breaks the natural laws and is impossible for humans to bring by themselves. Miracles are clear proof that someone is a Prophet of God.

A sign or evidence is more general, and it refers to anything which indicates or implies that a person is a true Prophet of God.

Ways The Quran Is A Sign

The Quran is a sign of the Prophet Muhammad (SAW)’s prophethood from several aspects. This can be broadly divided into the following:

1. Literary Miracle
   • Experiential Literary Miracle
   • Testimonial Literary Miracle
   • Challenge of the Quran
2. Informational Miracle
   • Prophecies
   • Biblical Stories
   • Scientific Information
3. Contextual Evidence
4. Witness of Miracles

This is not the place to go deeply into each of these aspects, however, the following is a brief explanation.

Literary Miracle

The literary miracle of the Quran is the first thing that comes to mind when discussing the the Quran’s miraculous nature.

Allah says ⟪Indeed, the Qur’an is the word of a noble Messenger. And it is not the word of a poet; little do you believe. Nor the word of a soothsayer; little do you remember. [It is] a revelation from the Lord of the worlds.⟫ (69:43)

Allah also says: ⟪And [one of the disbelievers] said, “This is not but magic imitated [from others]. This is not but the word of a human being.”⟫ (74:26)

The Quran is a book so novel and so amazing in its literary construction that it was not possible for it to have come from any human.

This conclusion is derived in three ways:

1. Experientially
2. Testimonial
3. Challenge of the Quran

As for the experiential literary miracle, a person who understands the Arabic language in detail can read the Quran and notice that it is the height of Arabic literature with no flaws in it. However, the ability of people to understand this differs according to the level of their Arabic. Even those with no Arabic can glean some of the greatness of the Quran from its translation if they pay attention with sincerity.

For example, an Arabic saying was القتل أنفى للقتل (Killing is the best negation for killing), but Allah says in the Quran فِي الْقِصَاصِ حَيَاةٌ ⟪There is life in retribution⟫. Allah’s statement is more concise, more compelling, and more meaningful.

As for the testimonial literary miracle, that is the testimony of experts in the Arabic language that the Quran was beyond human capability.

For example, Waleed ibn Mughirah was one of the leading poets of Makkah. When he heard the Quran, he could not help but praise it. When the leaders of Makkah heard this, they came to him and pushed him to say something against the Quran to stop people from having a positive view of the Prophet Muhammad (SAW).

Allah recorded what happened next in the Quran ⟪No! Indeed, he has been toward Our verses obstinate. I will cover him with arduous torment. Indeed, he thought and deliberated. So may he be destroyed [for] how he deliberated. Then may he be destroyed [for] how he deliberated. Then he considered [again]; Then he frowned and scowled; Then he turned back and was arrogant And said, “This is not but magic imitated [from others]. This is not but the word of a human being.”⟫ (74:16-26)

So, even a disbeliever could not help but claim that the Quran was ⟪magic⟫, not something a normal human could bring.

As for the challenge of the Quran, Allah repeatedly challenges people to bring something like the Quran.

Allah says ⟪Or do they say, “He has made it up”? Rather, they do not believe. Then let them produce a statement like it, if they should be truthful.⟫ (52:34)

Allah says ⟪Or do they say, “He invented it”? Say, “Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.”⟫ (11:13)

Allah says ⟪And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful.⟫ (2:23)

Allah says ⟪Say, “If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.”⟫ (17:88)

First, Allah challenged them to produce something like the Quran. Then, He made it easier and asked them to produce ten Surahs like the Quran. Then, He made it even easier and asked them to produce one Surah like the Quran.

The Prophet Muhammad (SAW) lived a decade in Makkah preaching the Quran, where the disbelievers were annoyed by him and his followers to the point of torturing and boycotting them. Then, the Prophet lived another decade in Madinah where they fought several battles with the Arab disbelievers.

In all this time, none of them even attempted to make anything close to the Quran.

If someone random made a book and challenged people to make something like it, he would be ignored. But, if a person who is a thorn in your side whom you literally risk your life fighting gave you an easy avenue to challenging him, you would definitely at least try it.

The fact that the Arabs failed utterly to meet the challenge of the Quran despite all this is the greatest evidence they could not compare to the Quran. Since the very definition of a miracle is being impossible for humans to do, this is the greatest evidence of the Quran’s miraculous literary nature.

This is expounded further by analyzing the life of the Prophet Muhammad (SAW) himself. He was never known to be a poet before Islam. A person who had zero experience in the area coming up with something all the experts failed to challenge is naturally impossible.

Allah says ⟪And We did not teach him poetry, nor is it befitting for him. It is not but a message and a clear Qur’an.⟫ (36:69)

Informational Miracles

The Quran is also a miracle because it contains knowledge which the Prophet Muhammad (SAW) definitely could not have naturally known. Some categories of this are:

1. Prophecies
2. Biblical Stories
3. Scientific Information

As for prophecies, that refers to predicting things before they happen. One accurate prediction is not proof inherently, but multiple consistently accurate predictions are proof of prophethood. One prediction can also become proof due to contextual reasons.

For example, Allah says ⟪The Byzantines have been defeated In the nearest land. But they, after their defeat, will overcome. Within three to nine years. To Allah belongs the command before and after. And that day the believers will rejoice In the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful.⟫ (30:2-5)

This verse was revealed in Makkah when the Byzantine Romans were defeated by the Sassanid Persian Empire. At that time, the Byzantines were on the cusp of collapse. However, the Quran predicted them being victorious in nine years, which happened as predicted.

The prophecy itself is amazing, but the contextual factors make it more amazing: Why would a false prophet make a time-limited prophecy about something completely outside his control when it would end his prophetic career if it was proven wrong?

It makes no sense for a sane false prophet to do that. The only possibility is that the Prophet Muhammad (SAW) was genuinely confident because he was sent by God.

As for biblical stories, the Quran narrates the stories of Musa, Yusuf, and other prophets in an amount of detail the Prophet Muhammad (SAW) could not have known.

Allah says ⟪That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous.⟫ (11:49)

He says ⟪And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise the falsifiers would have had [cause for] doubt.⟫ (29:48)

He says ⟪And they say, “Why does he not bring us a sign from his Lord?” Has there not come to them evidence of what was in the former scriptures?⟫ (20:133)

In addition to the miraculous precise detail matching the previous scriptures, the Quran is also more accurate than the previous scriptures.

For example, the Bible calls the ruler in the time of Yusuf (AS) “Pharaoh” while the Quran only calls him “king.” We now know based on archaeology that the ruler of Egypt at that time was from a different dynasty, not a Pharaoh.

As for scientific information, that is when the Quran claims something about the natural world which is later confirmed by science.

It is important in this category to verify the Quran actually claims that information and that science truly confirms it. There are many claimed “scientific miracles” which are either based on a poor interpretation of the Quran or a poor understanding of science.

An example is Allah saying ⟪We made from water every living thing.⟫ (21:30) This is confirmed by what we understand today about the composition of living things.

A book containing some accurate information from science once is not inherently miraculous because it could be a coincidence. However, when the book is consistently right and never wrong, that becomes miraculous. That is the case with the Quran.

Contextual Evidence

There are many things in the Quran which contextually indicate the Prophet Muhammad (SAW) was truthful without being direct proof.

For example, the challenge of the Quran does not make sense for a false prophet to do. It only invites challengers and doubt in his message. The fact that the Quran contains this challenge itself indicates the Prophet Muhammad (SAW) was not making the Quran up.

Another example is that Allah says about Jesus (AS) ⟪And they did not kill him, nor did they crucify him⟫ (4:157) It does not make sense for a false prophet to contradict a central belief of Christianity. There is no benefit and only downside in denying the crucifixion. It pushes away potential Christian converts.

The Quran intentionally corrects the Bible several times. For example, Allah says to Musa (AS) in the Quran ⟪And draw in your hand to your side; it will come out white without disease – another sign⟫ (20:22). The Bible, however, claims his hand came out white with leprosy. There is no reason for a false prophet to quibble over such a small detail. The only reason anyone would make this change is if he genuinely knew this part of the Bible was wrong.

All of these are indications that the Prophet Muhammad (SAW) was a genuine prophet. There are many more such verses in the Quran.

Witness of Miracles

The Quran records several physical miracles that happened in the life of the Prophet (SAW).

For example, Allah says ⟪The Hour has come near, and the moon has split [in two].⟫ (54:1)

Another example is Allah saying ⟪Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.⟫ (17:1)

Although these miracles are not of the Quran itself, the Quran’s record of these miracles is an important factor in proving they happened.

That is because the Quran is a mass-transmitted text definitely proven to the time of the Prophet Muhammad (SAW) and his companions. So, if the Quran claims something, that means the Prophet and his companions claimed that thing.

It would not be possible for the Prophet to claim something plainly false which everyone could verify as false without everyone abandoning him and his religion. That is because anyone who claims he showed the moon splitting to his people without the moon actually having split would be abandoned by everyone as a liar.

As a result, the Quran’s record of these miracles proves they happened for sure.

Learning the Quran

Rights of the Quran

The Quran has five rights over every Muslim:

1. To recite it
2. To understand it
3. To act on it
4. To memorize it
5. To convey it

Reciting the Quran

Allah said: ⟪Recite what is easy [for you] of the Qur’an.⟫ (73:20) and said ⟪And the recitation of dawn is witnessed.⟫ (17:78) and said ⟪Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it.⟫ (2:121)

The Prophet (SAW) said, “A believer who recites the Quran is like an orange, sweet taste and sweet smell. The one who does not recite is like a date, sweet taste but no smell. A sinner who recites Quran is like perfume, good smell but bad taste.” (Sahih Bukhari)

Understanding the Quran

Allah said: ⟪Indeed, We have sent it down as an Arabic Qur’an that you might understand.⟫ (12:2)

He said: ⟪Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.⟫ (17:9)

He said: ⟪And We have certainly made the Qur’an easy for remembrance, so is there any who will remember?⟫ (54:17)

He said: ⟪And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming.⟫ (2:78)

Acting on the Quran

Allah said: ⟪And if only they upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed [provision] from above them and from beneath their feet.⟫ (5:66)

Abdullah ibn Habeeb al-Sulami said, “We learned from people (the companions) who used to learn ten verses then not go further until they learned whatever was in it. So, they learned the Quran along with actions following it. Then, the Quran will be inherited by people after us who will drink it like water, and it will not pass their throats.”

Recitation and Tajweed

The Quran should be recited with a good voice and pronunciation.

Allah said: ⟪Recite the Qur’an with measured recitation.⟫ (73:4)

The Prophet (SAW) said, “The one who recites the Quran being proficient in it will be among the noble angels. The one who recites the Quran but it is difficult for him, he will have two rewards.” (Sahih Bukhari) Meaning, one reward for recitation and one reward for the effort. But, the one who recites it well will have one very large reward.

Memorizing the Quran

Allah said: ⟪Rather, the Qur’an is distinct verses [preserved] within the breasts of those who have been given knowledge.⟫ (29:49)

Many ahadith about the virtue of memorization are weak or are general to recitation and learning the Quran.

The closest is a hasan hadith, “It will be said to the companion of the Quran, ‘Recite and rise, and be melodious like you used to be in the world, because your level will be at the last verse you recite.” (Sunan Tirmidhi)

Even this hadith is arguably about those who used to recite Quran in the world, not specifically those who memorized it.

Teaching the Quran

Allah said: ⟪O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message.⟫ (5:67)

The Prophet (SAW) said, “The best of you are those who teach the Quran and learn it.” (Sahih Bukhari)

He also said, “Convey from me, even if a verse.” (Sahih Bukhari)

Importance of Intentions

The Prophet said (paraphrased): One of the first people to be judged on the Day of Judgement will be a man who learned knowledge, taught knowledge, and recited the Quran. He will be brought and reminded of his blessing and asked, “What did you do?” He will say, “I learned the religion, taught it, and recited the Quran for Your sake.” Allah will say, “You are lying. Rather, you learned to be called a scholar and recited Quran to be called a reciter. And you have been called that.” Then, it will be ordered that he is thrown on his face into the fire. (Sahih Muslim)

Importance of the Quran

Allah said: ⟪If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.⟫ (59:21)

Virtues of Surahs and Verses

There are many ahadith narrated about the virtue of specific Surahs and verses. However, it is necessary to be careful in this subject, because many people fabricated ahadith about the virtues of Surahs. Here, I will limit the number of ahadith and point out weak hadith about some Surahs.

For more authentic narrations on the merits and virtues of Surahs, see Virtues of the Qur’an’s Chapters and Verses on Sunnah.com.

Surah Fatihah (1)

The Prophet (SAW) said it is the “greatest Surah in the Quran.” (Sahih Bukhari)

He said, “Allah did not send down in the Torah or Injeel anything like Umm al-Quran (Fatihah), and it is the seven oft-recited ones.” (Sunan Tirmidhi)

Surah Baqarah (2)

He said, “Shaitan runs away from the house where Surah Baqarah is recited.” (Sahih Muslim)

He said Ayat al-Kursi is “the greatest verse in the Book of Allah.” (Sahih Muslim)

He said, “Whoever recites the last two verses of Surah Baqarah at night, they will suffice him.” (Sahih Bukhari)

Surah Aal-Imran (3)

He (SAW) said, “The Quran will be brought on the Day of Judgement along with its companions who used to act upon it, with Surah Baqarah and Aal-Imran ahead of them. The two of them will be like clouds or flocks of birds that intercede for their companions.” (Sahih Muslim)

There is a weak and mawquf hadith that Uthman (RA) said, “Whoever recites the end of Surah Aal-Imran at night, Qiyam ul-Layl will be recorded for him.”

Surah An’aam (6)

There is an acceptable and mawquf hadith that Umar (RA) said, “An’aam is one of the most excellent parts of the Quran.”

Surah Baqarah to A’raaf (2-8)

In an acceptable hadith of the Prophet (SAW), “Whoever takes the seven long Surahs is a scholar.” (Musnad Ahmad)

Surah Kahf (18)

In an acceptable hadith, “Whoever recites Surah Kahf on Friday, Allah will give him a light between the two Fridays.” (Mustadrak al-Hakim)

The Prophet (SAW) said, “Whoever memorizes the first ten verses of Surah Kahf will be protected from Dajjal.” (Sahih Muslim)

In a weaker version, “The last ten verses.” (Sahih Muslim)

In weaker versions, “The first three verses.” (Sunan Tirmidhi)

In a very weak hadith, “Whoever recites the beginning and end of Surah Kahf will have a light from his feet to his head, and whoever recites it all will have a light as large as what is between the sky and the earth.” (Musnad Ahmad)

Surah Ya Sin (36)

In a weak hadith, “Recite Surah Ya Sin on your dying.” (Sunan Abu Dawud) This hadith relies on two unknown narrators.

In a very weak hadith, “Everything has a heart, and the heart of the Quran is Surah Ya Sin. Whoever recites Ya Sin, Allah will write for him the recitation of the Quran ten times.” (Sunan Tirmidhi) Imam Ahmad said, “This is a fabricated statement.”

Surah Qaaf (50)

Amrah reported from her sister, “I memorized Surah Qaaf from the mouth of the Prophet (SAW) on Friday, since he used to recite it on the minbar every Jumuah.” (Sahih Muslim)

Surah Mulk (67)

In a hasan hadith, “There is a Surah in the Quran that is thirty verses and intercedes for a man until he is forgiven. That Surah is Surah Mulk.” (Sunan Tirmidhi)

In an acceptable hadith, “Whoever recites Surah Mulk every night, Allah will prevent him from the punishment of the grave.” (Sunan Kubra of Nasai)

In a weak hadith, “The Prophet would not sleep until he recited Surah Sajdah and Surah Mulk.” (Sunan Tirmidhi)

Surah Zalzalah (99)

In a very weak hadith, “Whoever recites Surah Zalzalah, it will equal half the Quran.” (Sunan Tirmidhi)

In a better but still weak hadith, “A fourth of the Quran.” (Sunan Tirmidhi)

Surah Ikhlas (112)

The Prophet (SAW) said, “Is it difficult for you to recite a third of the Quran in one night? Surah Ikhlas is a third of the Quran.” (Sahih Bukhari)

It is reported in an acceptable hadith that the Prophet once heard a man recite Surah Ikhlas. He said, “It has become obligatory.” He was asked, “What became obligatory?” The Prophet said, “Jannah.” (Sunan Tirmidhi)

Surah Falaq and Naas (113-114)

The Prophet (SAW) said, “Verses have been sent to me the likes of which have never been seen before: Surah Falaq and Surah Naas.” (Sahih Muslim)

1. Linguistic Meaning: Allah says about the People of the Book ⟪And among them are unlettered people who do not know the kitab⟫ (2:53). The word kitab can mean in the language “the book,” or “the scripture,” or “the law.” The book would refer to the Torah. The scripture would include all written revelation including the Torah and the Injil. The law would be the law of the Torah.

   Included in this is determining whether something is figurative or literal.

2. Grammatical Parsing: Allah says ⟪That is the book, [there is] no doubt in it. [It is] guidance for the God-fearing.⟫ or ⟪That is the book no doubt. In it is guidance for the God-fearing.⟫ (2:2) Depending on where you stop the sentence and how you grammatically parse it, the sentence can be interpreted slightly differently.

   Included in this is determining where sentences end and begin.

3. Implied Words: Allah says ⟪And [when] the true promise has approached; then suddenly the eyes of those who disbelieved will be staring, [they will say], “O woe to us; we had been unmindful of this; rather, we were wrongdoers.”⟫ (38:34) Although the words “they will say” are not there in words before the quotations, they are implied. It is very common for words related to “say” to be implied in the Quran.

4. Linguistic Reference: Allah says ⟪And We certainly tried Solomon and placed on his throne a body; then he returned.⟫ (38:34) The “return” of Sulaiman (AS) can refer to “returning to Allah in repentance” or “returning to his throne.”

5. Indication of Word Choices: Allah says in Surah Fatihah ⟪You we worship, and You we ask for help.⟫ Placing ⟪You⟫ in the beginning of the sentence indicates specification. So, it means “You alone.”

6. Indication: That is when someone says something that is not the actual intended meaning of his statement, but his statement leads to that intended meaning. For example, someone might say to a sinner “You are going to die”, to remind him that he should stop his sin. Allah says ⟪O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.⟫ (17:3) The indication is that “Since Nuh (AS) was grateful, you should be grateful too.”

7. Implication (Isharah): That is when the words used in a sentence imply an extra meaning which was not the original purpose of the sentence. Allah says ⟪He wraps the night over the day and wraps the day over the night.⟫ (39:5) Using the word “wrap” implies that the earth is round or the sky is round.

8. Umoom or Khusoos: Allah says ⟪Indeed, those who disbelieve and die while they are disbelievers – upon them will be the curse of Allah and of the angels and the people, all together,⟫ (2:161) The word ⟪people⟫ can refer to the believers specifically or to all mankind on the Day of Judgement when the disbelievers blame each other.

9. Exceptions: Allah says ⟪O you who have believed, prescribed for you is legal retribution for those murdered.⟫ (2:178) Muslims who murdered non-Muslims can be included in this law (as according to the Hanafis) or excluded due to the hadith (as according to the Shafi’is and Hanbalis).

10. Identification: Allah says in the story of Sulaiman (AS) and the Queen of Sheba ⟪[Solomon] said, “O assembly [of jinn], which of you will bring me her throne before they come to me in submission?” A powerful one from among the jinn said, “I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.” Said one who had knowledge from the Scripture, “I will bring it to you before your glance returns to you.”⟫ (27:40) The ⟪one who had knowledge from the scripture⟫ can refer to Sulaiman (AS) himself or a pious advisor he had.

11. Explanation of Mujmal: Allah says ⟪whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely.⟫ (5:32) That can be explained as meaning “Whoever kills a person has prevented his descendants from being born, so the amount of people he has killed is like killing mankind” or “Killing even one person increases violence in society, causing others to kill people” or “Killing one person is as evil as killing all of mankind in the sight of Allah.”

12. Structural Coherence: Allah talks about the obligation of Ramadan then says in the next verse ⟪And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.⟫ (2:186) That can be due to Ramadan being an important time for dua or to indicate that you should do good deeds before dua.

13. Wisdom of Language Choices: Allah says about the people of Lut (AS) ⟪So We brought out whoever was in the cities of the believers. And We found not within them other than a [single] house of Muslims.⟫ (51:35-36) He says He brought out the ⟪believers⟫ but uses the word ⟪Muslims⟫ for the only house that was found in the city. That is because the wife of Lut (AS) was in the house, being an apparent Muslim, but she was not saved from the city because she was not a believer.

14. For example, Allah says ⟪And We made the sky a protected ceiling⟫ (21:32). The word مَحْفُوظًا can mean ⟪protected⟫, its normal meaning, or can mean “protective” because some people say the form of مفعول (done upon) can be used for فاعل (doer). However, this view is either Qabeeh or less Faseeh than the first interpretation.
15. An example: Allah saying ⟪My mercy encompasses all things⟫ (7:156) cannot be used to deny the punishment of Allah because the words before are ⟪My punishment – I afflict with it whom I will⟫ and the words after are ⟪So I will [soon] decree it (i.e. my mercy) [especially] for those who fear Me⟫.
16. An example: Allah says ⟪And when Allah said/says, “O Jesus, Son of Mary, did you say to the people, ‘Take me and my mother as deities besides Allah?'” He will say, “Exalted are You! It was not for me to say that to which I have no right”⟫ (5:116). The scholars differed on whether this exchange between Allah and Jesus (AS) happened when he was raised up or will happen on the Day of Judgement. The next part of the section ⟪Allah will say, “This is the Day when the truthful will benefit from their truthfulness.”⟫ (5:119) indicates it will be on the Day of Judgement.
17. An example of the third: Allah says ⟪And of the people are some who say, “We believe in Allah and the Last Day,” but they are not believers.⟫ (2:8) Most say this refers to the hypocrites and some say this refers to the Jews. One evidence for it being the Jews is that the rest of Surah Baqarah deals heavily with the Jews.

18. For example, Allah says ⟪And [mention] when We said to the angels, “Prostrate before Adam”; so they prostrated, except for Iblees.⟫ (2:34) The ⟪except for Iblis⟫ can indicate that Iblis is one of the angels. This was a view some people adopted. An exception usually indicates in the language that the excepted thing is a part of the whole. It is also possible in the language for the excepted thing not to be a part of the whole, but that is less likely.

    However, Allah saying ⟪He was of the jinn and departed from the command of his Lord.⟫ (18:50) indicates Iblis was of a species called Jinn. Also, Allah ⟪He will say to the angels, “Did these [people] used to worship you?” They will say, “[…] Rather, they used to worship the jinn;”⟫ (34:40-41) indicates the Jinn are distinct from the angels. Additionally, Allah saying about the angels ⟪They cannot precede Him in word, and they act by His command.⟫ (21:27) indicates the angels cannot disobey God.

    All of this leads us to understand the exception in the first verse as not indicating that Iblis was an angel.

19. An example: Some people say about the verses of Lut (AS) ⟪Do you approach males among the worlds And leave what your Lord has created for you as mates? But you are a people transgressing.”⟫ that ⟪approach males among the worlds⟫ only refers to their practice of raping travelers instead of just being with their own spouses and does not condemn their homosexual behavior. However, the fact that Allah specified ⟪males⟫ in the context contradicts this idea, because there would be no point of specifying this if their crime was only rape. It is also contradicted by other verses in the Quran that are clear their sin was their homosexuality and approach of males instead of females ⟪And [mention] Lot, when he said to his people, “Do you commit immorality while you are seeing? Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly.”⟫ (27:55) It is also contradicted by the Prophet’s Sunnah and the consensus of the Muslim scholars that homosexuality is prohibited.

20. An example: Allah says ⟪And at the earth – how it is spread out?⟫. The words ⟪spread out⟫ in this can be interpreted to refer to the earth being flat and can refer to the local or relative flatness of many parts of the earth despite it being a sphere. The first view is proven false by observation of the earth being round, so the second would be preferred.

21. An example: Some people interpret ⟪so ask the people of the message if you do not know⟫ (21:7) to mean it is obligatory to ask scholars if you do not know about a subject, but the context indicates this is about asking the People of the Book about the fact that previous messengers were humans: ⟪And We sent not before you, [O Muhammad], except men to whom We revealed [the message], so ask the people of the message if you do not know.⟫ (21:7) The idea that you should ask qualified people when you do not know, however, is true without doubt.

22. The view that Ishaq (AS) was the son that was sacrificed is Marjuh.

23. An example of that is those who claim Lut (AS)’s people were only blamed for rape rather than homosexuality despite Allah saying ⟪And [mention] Lot, when he said to his people, “Do you commit immorality while you are seeing? Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly.”⟫ (27:55)

24. For example, some people said the verses ⟪But the righteous one will avoid it – [He] who gives [from] his wealth to purify himself⟫ (92:19-20) refer to Abu Bakr (RA), but it also includes anyone who fits the description.

25. For example, some people said ⟪[They will be] among lote trees with thorns removed⟫ (56:28) means ⟪trees that do not cut the hands⟫ instead of saying ⟪with thorns removed⟫. Both refer to the same ultimate meaning.

26. If someone said the verses ⟪But the righteous one will avoid it – [He] who gives [from] his wealth to purify himself⟫ (92:19-20) refer only to Abu Bakr (RA) specifically, that would be restricted. If they say it originally meant Abu Bakr but can include anyone unrestrictedly or it originally was general and included Abu Bakr because he fit the description, that would be unrestricted.

27. For example, the identity of the person who brought the throne to Sulaiman (AS) cannot be combined.

28. If someone says the ⟪you⟫ in ⟪Did you see how your Lord dealt with the people of the elephant⟫ refers to the Prophet (SAW), he can either say that in a restricted sense or an unrestricted sense. If he says it in a restricted sense, which is what we can gather from many people’s interpretations, that negates the other interpretation that it refers to every individual from Quraish. If he says it in an unrestricted sense, it does not negate the interpretation this broader interpretation.

29. Another useful narration:

    It is reported that Ubayy ibn Kaab said: I differed with one of my companions on a verse, so we took the matter to the Prophet (SAW). He said, “Recite, Ubayy,” and I recited. Then, he said to the other, “Recite,” and he recited. Then, the Prophet (SAW) said, “Both of you were correct.” I said, “Both of us were not correct!” Then, the Prophet (SAW) tapped on my chest and said, “The Quran was sent to me, and it was said to me: One or two harfs? I said: Two! Then, it was said to me: Two or three? I said: Three. Until I reached seven ahruf, all of them are good and enough, as long as you don’t mix a verse of mercy with a verse of punishment or a verse of punishment with a verse of mercy.