Introduction to Quranic Sciences

Definitions

The Arabic term Ulum ul-Quran means “Sciences of the Quran.” This subject includes all discussions related to the Quran, including its history, its recitation, its tafsir, and its reward.

The Arabic term Tafsir means “Explanation.” It generally refers to the explanation and interpretation of the Quran.

The Arabic term Usul ut-Tafsir means “Theory of Tafsir.” It refers to the methodology and principles used when explaining the Quran.

1. Compilation of the Quran

1.1 In the Time of the Prophet (SAW)

1.1.1 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).

1.1.2 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)

1.1.3 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.

1.1.4 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)

1.1.5 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.

1.2 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.

1.3 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.

1.4 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.

2. Order and Division of the Quran

2.1 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.

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.

2.2 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.

2.3 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.

2.4 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

2.5 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.

Tafsir

Major 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.

Usul al-Tafsir

About Usul al-Tafsir

Definition of Usul al-Tafsir

Usul refers to the foundations or roots of something. Tafsir refers to the explanation of the Quran. So, Usul al-Tafsir is a subject that covers the foundational knowledge and principles required to properly explain the Quran. A mufassir is someone who does tafsir of the Quran.

There are four major subjects that fall into this:

1. Sources of Tafsir: What sources does a mufassir use when explaining the Quran?
2. Methods of Tafsir: What are the different ways to get an explanation of the Quran?
3. Ikhtilaf in Tafsir: What types of difference of opinion exists in tafsir and why does it happen?
4. Maxims: What are maxims and principles of doing tafsir and preferring one explanation over another?

Purpose of Usul al-Tafsir

The purpose of Usul al-Tafsir is to fulfill two things:

1. To know that a correct tafsir is correct and why it is correct
2. To know a wrong tafsir is wrong and why it is wrong

A lot of people today explain the Quran from their own desires and twist it to mean what it does not mean. Knowing Usul al-Tafsir helps you recognize correct explanations from wrong explanations.

Sources of Tafsir

We will discuss five major sources of tafsir:

1. Quran
2. Sunnah
3. Statements of the Salaf
   • Also: Asbab al-Nuzul
4. Israiliyyaat
5. Language

Source: Quran

Using one part of the Quran to explain another part is called Tafsir ul-Quran bil-Quran (Tafsir of the Quran with the Quran).

There are three major ways the Quran is used to explain itself:

1. Explaining the meaning of a word or phrase by how it is used in another place
   • Allah says ⟪[The angels will be ordered], “Gather those who committed wrong, their azwāj, and what they used to worship other than Allah, and guide them to the path of Hellfire⟫ (37:22-23)
   • ⟪Their azwāj⟫ can mean “their spouses” or can mean “their kind.”
   • Some scholars compared it to the verse ⟪And you become [of] three kinds (azwāj): (7) Then the companions of the right – what are the companions of the right? (8) And the companions of the left – what are the companions of the left? (9) And the forerunners, the forerunners.⟫ (56:7-9)
   • Based on this, they said azwāj in the first verse also means “kind” rather than “spouses.”
2. Takhsees ul-Aam (Specifying the General): Specifying or giving exceptions to a general statement in one verse by a more specific statement in another verse
   • Allah says ⟪Do not marry polytheists until they believe.⟫ (2:221)
   • In another verse, Allah allows marrying chaste women of the People of the Book (Jews and Christians). (5:5)
   • Hence, Jewish and Christian women are exempted from the general prohibition in the first verse.
3. Taqyeed ul-Mutlaq (Restricting an unrestricted statement)
   • Allah says ⟪The angels glorify Allah with praise and seek forgiveness for those on earth.⟫ (42:5)
   • In another verse, Allah says ⟪Those [angels] who carry the throne and those around them glorify Allah with praise and believe in him and seek forgiveness for those who believe.⟫ (40:7)
   • Hence, ⟪those on earth⟫ in the first verse is restricted by ⟪those who believe⟫ in the second verse. The angels do not seek forgiveness for disbelievers but for believers.

How binding is Tafsir ul-Quran bil-Quran to accept? We can divide it into three categories:

1. Undeniable Tafsir ul-Quran bil-Quran: Things that are so clear and obvious no one can reasonably deny.
   • For example, Allah says ⟪By the sky and Al-Taariq⟫ ⟪And what can make you know what is Al-Taariq?⟫ ⟪It is the piercing star.⟫ (86:1-3)
2. Prophetic Tafsir ul-Quran bil-Quran: When the Prophet Muhammad (SAW) himself explained a verse using another verse, so we must accept.
   • For example, the Sahabah asked the Prophet (SAW) about ⟪Those who believe and do not mix their belief with wrongdoing⟫ (6:82) and said, “Who can believe without mixing his belief with wrongdoing?” The Prophet (SAW) said, “Haven’t you read the verse ⟪Shirk is a great wrongdoing⟫ (31:13).” (Sahih Bukhari and Muslim)
   • So, the Prophet (SAW) specified the wrongdoing in the first verse with shirk because of the second verse.
3. Scholarly Tafsir ul-Quran bil-Quran: When scholars use their ijtihad to do Tafsir ul-Quran bil-Quran. We can accept or reject based on how strong the argument is.
   • The aforementioned example about azwāj was scholarly opinion. Some scholars were convinced by it. Others said azwāj in the verse means “spouses” like it normally means.

An important note: Tafsir ul-Quran bil-Quran is is not necessarily binding when done by a scholar. Some people wrongly assume that just because the source of the tafsir is the Quran that means we must accept it. However, Tafsir ul-Quran bil-Quran is only binding in the first two cases mentioned above.

Source: Sunnah

Using the Sunnah to explain the Quran is called Tafsir ul-Quran bil-Sunnah (Tafsir of the Quran with the Sunnah).

There are two types of Tafsir ul-Quran bil-Sunnah:

1. Direct Prophetic Tafsir: When the Prophet (SAW) directly explained a verse in the Quran.
   • This is rare. The Prophet (SAW) generally did not sit down and teach tafsir of the Quran in classes. He sometimes explained a verse in specific contexts. Most of his actual explanation was through implementing Islam in his life rather than direct tafsir.
   • Since it comes from the Prophet (SAW), this is binding to accept
2. Tafsir Derived From the Sunnah: When a mufassir uses a hadith from the Prophet (SAW) or his Sunnah to explain a verse in the Quran.
   • This is common. However, since it comes from a mufassir, it can be accepted or rejected depending on the strength of the argument.

There are several direct or indirect ways the Sunnah can be used in Tafsir can be used:

1. Takhsees ul-Aam (Specifying the General): Specifying or giving exceptions to a general statement in a verse by information in the Sunnah.
   • Allah says ⟪Do not come near women when they are in menstruation⟫ (2:222)
   • The Sunnah of the Prophet (SAW) specifies this to only mean “Do not sleep with them.” It does not mean “Do not touch them or be physically near them.” (Sunan Tirmidhi, Sahih Muslim)
2. Bayan al-Mujmal (Elaboration): Elaborating on something brief or unexplained in the Quran.
   • Allah says ⟪We have given you the seven often repeated ones and the great Quran.⟫ (15:87)
   • The Prophet (SAW) said, “Umm ul-Quran (Surah Fatihah) is the seven often repeated ones and the great Quran.” (Sahih Bukhari)
3. Idhah al-Mushkil (Solving a Confusion): When there is something confusing or apparently contradictory in the Quran and the Prophet (SAW) explains it or a mufassir uses the Sunnah to explain it.
   • Allah mentions people called Maryam (AS) ⟪O sister of Haroon⟫ (19:28), but Maryam (AS) was long after Haroon (AS). So, what does it mean?
   • Mughirah ibn Shubah said: When I went to Najran, the Christians there asked me why the Quran calls Maryam (AS) the sister of Haroon (AS) even though there were hundreds of years between them. When I came to the Prophet (SAW), I asked him, and the Prophet (SAW) said, “They used to name their children after prophets and pious people before them.” (Sahih Muslim)

Some more indirect ways include:

• Mentioning a hadith that covers the same topic as a verse
• Using a hadith that uses a similar word or phrase to explain that word or phrase in the Quran
• Using the Sunnah to prefer one view over another

An important note: Tafsir ul-Quran bil-Sunnah is is not necessarily binding when done by a scholar. Some people wrongly assume that just because the source of the tafsir is the Sunnah that means we must accept it. However, Tafsir ul-Quran bil-Sunnah is only binding when it is direct prophetic tafsir, not when it is tafsir derived by a mufassir from the Sunnah.

Source: Statements of the Salaf

Using statements from the Salaf to explain the Quran is called Tafsir ul-Quran bi-Aqwaal al-Salaf (Tafsir of the Quran with the Statements of the Salaf).

Tafsir ul-Quran bi-Aqwaal al-Salaf can be divided into a few levels:

1. Transmissions of Tafsir from the Prophet (SAW)
   • It is necessary to believe because the Prophet (SAW) was the most knowledgeable about the Quran.
   • Discussed in more detail under Tafsir ul-Quran bil-Sunnah.
2. Transmissions of Tafsir from the Sahabah
   • The Sahabah are important to keep in mind in tafsir because:
     • They knew the context and situation of the Quran’s revelation
     • They knew the context and culture of the Arabs who were the first audience of the Quran
     • They knew the Arabic of the time of the Quran’s revelation
     • They were intelligent and learned from the Prophet (SAW) himself
     • They had pure intentions and were free from later sectarian biases
3. Transmissions of Tafsir from the Tabi’oon
4. Transmissions of Tafsir from the Atba’ al-Tabi’een
   • The Tabi’oon and Atba’ al-Tabi’een are important to keep in mind in tafsir because:
     • They learned from the Sahabah
     • They followed a similar methodology to the Sahabah in tafsir
     • Their knowledge of the Quran’s Arabic was better than those after them, even if it was worse than the Sahabah

Tafsir ul-Quran bi-Aqwaal al-Salaf can be divided into two major categories:

1. Tafsir al-Manqul (Transmitted Tafsir)
   • Direct Prophet Tafsir: Discussed before
   • Direct Asbab al-Nuzul: Reports about the specific context of a verse’s revelation
     • For example, Khabbab ibn al-Arat (RA) said: Aas ibn Waail owed me some debt, so I came to him asking for repayment. He said, “I will not pay you until you disbelieve in Muhammad.” I said, “I will never disbelieve in him even until you die and are resurrected.” He said, “I will be resurrected after dying?” I said, “Yes.” He said, “Then, I will have wealth and children there. I will repay you then.” So, Allah revealed ⟪Do you see the one who disbelieves in our verses and says, “I will be given wealth and children [in the afterlife].”⟫ ⟪Did he come to know the unseen or did he take a covenant with Allah?⟫ (19:77-78)
   • Tafsir Tabi’oon Transmitted from Sahabah
   • Tafsir Atba’ al-Tabi’een Transmitted from the Tabi’oon
2. Tafsir bil-Ray (Tafsir by Thinking)
   • Indirect Asbab al-Nuzul: When a scholar from the Salaf says a verse was revealed about someone or something, not in the direct sense, but in the sense that the mentioned case falls under the application of the verse.
     • For example, Allah says ⟪The penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.⟫ (5:33)
     • It is narrated the Saad ibn Abi Waqqas said, “This was revealed about the Khawarij.” Meaning, it applies to them, not that they were the proximate context of its revelation, since the Khawarij did not exist in the time of the Prophet (SAW).
   • Explanation of Language or Application
     • For example, Allah says ⟪By the racers, panting⟫ (100:1)
     • Some people said this refers to horses, and some said it refers to camels.
   • Narration of Stories Linked to Verses: The stories could come from different sources and could be directly linked to the verses or not necessarily linked to the verses, on a case-by-case basis.
     • For example, Allah says ⟪Like the example of Shaitan when he says to man, “Disbelieve.” But when he disbelieves, he says, “Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds.”⟫ (59:16)
     • It is narrated from Ali (RA) and others that a monk worshipped Allah for 60 years but then Shaitan tempted him to commit zina with a women, then convinced him to kill the girl when she got pregnant to hide his sin, then convinced him to commit shirk (by praying to Shaitan) to save himself from being caught for the zina.

There are four categories of Tafsir ul-Quran bi-Aqwaal al-Salaf that are binding:

1. Sahih narrations of direct prophetic tafsir
2. Sahih narrations of direct Asbab al-Nuzul
3. Complete consensus of the Salaf on tafsir
4. When a verse only allows one meaning and the Salaf explained that meaning

There are three categories that are important evidence but the opinion of a group from the Salaf is not binding when there are other opinions mentioned or possible:

1. Narrations from the Sahabah
2. Narrations from the Tabi’oon
3. Tafsir bil-Ray

Source: Asbab al-Nuzul

Asbab al-Nuzul refer to reports about the context of revelation of specific verses of the Quran. This can be included as a category within Tafsir from the Salaf.

Asbab al-Nuzul, to be binding, has to fulfill two conditions:

1. Be direct and not indirect
   • Direct Asbab al-Nuzul: When a report mentions the specific situation in which a verse was revealed.
   • Indirect Asbab al-Nuzul: When a report suggests a situation that the verse was revealed to apply to, but not necessarily that it was revealed at that specific time.
2. Have a connected Sahih chain to a Sahabi

Asbab al-Nuzul are important in explaining a verse, but general verses are not limited to only their context of revelation.

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.

Source: Israiliyyaat

Tafsir ul-Quran bil-Israiliyyaat is to explain the stories of the Quran using information taken from Jewish or Christian sources.

The reason Israiliyyaat are considered a source of tafsir is that Allah revealed many stories in the Quran conversing with Bani Israil, and often those stories are brief and summarized. So, to understand more about those stories, we might require information that the audience of the Quran among Bani Israil would have been familiar with. The Sahabah and the Salaf also often used Israiliyyaat to elaborate on the Quran.

There are four ways Israiliyyaat can be used:

1. Preferring one possible meaning of a verse when there are multiple possibilities
   • For example, Allah says ⟪And We certainly tested Sulaiman and placed on his throne a body; then he returned.⟫ (38:34)
   • What does ⟪a body⟫ mean in this verse? It could mean a hundred different things.
   • Most of the Salaf said ⟪a body⟫ refers to a Shaitan who took the appearance or body of a man, took over for some time, and sat on Sulaiman (AS)’s throne.
2. Explaining the context of a story in the Quran
3. Naming unnamed people in the Quran
4. Elaborating brief stories in the Quran

There are two major methodologies with regard to Israiliyyaat:

1. One group allowed using their stories to elaborate on the Quran: This is the stronger view supported by stronger hadith and the practice of the majority of the Salaf.
   • However, only those stories can be used that are not contradicted by the Quran and Sunnah and we cannot be certain about the stories.
2. One group did not allow using their stories at all in tafsir: This is supported by some narrations from the Prophet (SAW) and the Salaf that discourage seeking knowledge from Bani Israil.

Source: Language

Tafsir ul-Quran bil-Lughah is to explain the Quran using the Arabic language itself.

Allah says ⟪We revealed it as an Arabic Quran, so that you understand.⟫ (12:2)

There are several sources for knowing the Arabic language:

1. Primary sources: Other verses of the Quran, the Sunnah, and Arab poetry from the time before and during the revelation of the Quran
2. Secondary sources: Explanations of the Sahabah and the Salaf
3. Tertiary sources: Explanation of linguists and scholars of the Arabic language

It is not possible to interpret the Quran purely from language in a way that contradicts the tafsir of a consensus among the Salaf, but it is allowed to add to the meaning they derived if done without negating their explanation. This is discussed more after the section about Ijma.

Methods of Tafsir

When explaining the Quran, a mufassir can either use:

1. Naql
2. Ijtihad

Naql (Transmission)

Naql is to transmit an explanation from scholars before you.

Naql is of two types:

1. Non-Ijtihadi: When a scholar from the Salaf says something that has no room for ijtihad in it, and thus he must have been transmitting it from someone before him.
   • For example, direct prophetic tafsir or direct Asbab al-Nuzul
2. Ijtihadi: When a scholar says something that has room for ijtihad, so he could have been transmitting from someone before him or saying it from his own ijtihad.
   • This includes most of the tafsir from the Sahabah and the Salaf.
   • This type is Ijtihadi from one sense (the scholar could have done the tafsir with ijtihad) and Naql from another sense (his opinion was transmitted down to us)

Naql can also be different categories in terms of authenticity. It could be Sahih, Hasan, or weak. So, just because a tafsir was transmitted does not mean it must be accepted, since it could be inauthentic.

Ijtihad

Ijtihad is to use the tools and sources of tafsir to explain the Quran. It is also known as Tafsir bil-Ray.

Tafsir bil-Ray can be divided into two categories:

1. Encouraged Tafsir bil-Ray: This is when a mufassir uses the proper sources and tools of tafsir to explain the Quran. It is when the mufassir has knowledge or good reasoning that leads to his explanation.
2. Condemned Tafsir bil-Ray: This is when a mufassir explains the Quran from his own opinions and desires without keeping in mind the proper sources and tools of tafsir. It is when the mufassir has no knowledge or strong evidence for his view other than his own opinion.
   • For example, some people claim Allah does not obligate hijab in the Quran despite the clear verse of Surah Ahzab. They only claim this because of their desires.

Knowledge a Mufassir Requires

To do Tafsir bil-Ray properly, a mufassir requires some foundational pieces of knowledge.

Among the things he needs to know are:

1. Direct prophetic tafsir
2. Direct Asbab al-Nuzul
3. Tafsir of the Salaf
4. Meaning of the rare Arabic words in the Quran
5. Relevant legal fiqh discussions about the law a verse is about
6. What verses are abrogated

Ikhtilaf and Ijma in Tafsir

Ikhtilaf is when the scholars differ about the meaning of a verse, and Ijma is when there is a consensus of scholars about the meaning of a verse.

Reason for Ikhtilaf

There are five major reasons the scholars differed about any given verse:

1. Language Allowing Multiple Meanings
2. Unclear Pronoun
   • For example, Allah says ⟪And he (i.e. the Prophet SAW) certainly saw him in another descent⟫ (53:13)
   • Some people say ⟪him⟫ refers to Allah and some say it refers to Jibril (AS).
3. Description Whose Referent Is Unclear
   • For example, Allah says ⟪By those sent forth⟫ (77:1)
   • Some say this refers to winds, and some say this refers to angels.
4. Difference over the Source of Tafsir Used
   • For example, someone might prefer to explain a verse according to a hadith that seems related to it and another might prefer to use the Quran or language to explain the verse.
5. Difference over the Relationship Between Two Verses
   • Some might say one verse abrogates another verse, some might say the verse only gives an exception to another verse, and some might say there is neither abrogation or exception.
   • For example, Allah says ⟪Do not marry polytheists until they believe.⟫ (2:221)
   • In another verse, Allah allows marrying chaste women of the People of the Book (Jews and Christians). (5:5)
   • Some might say the first prohibits marrying any non-Muslim and thus the second provides an exception. Others might say the first specifically prohibits polytheists and the second allows the People of the Book, and the People of the Book are a different group from polytheists. Based on this, they might differ over whether it is allowed to marry Trinitarian Christians.

Types of Ikhtilaf

There are two major types of Ikhtilaf:

1. Ikhtilaf Leading to One Meaning: This can include when different mufassiroon use different words with the same meaning or give examples of a general phrase in the Quran or explain a part of the meaning of a verse.
   • For example, ⟪Our Lord, give us good in this world and good in the hereafter and save us from the punishment of the fire.⟫ (2:201)
   • Some people said ⟪good in this world⟫ refers to knowledge and piety, and some said it refers wealth or health.
   • All of that is just examples for ⟪good in this world⟫.
2. Ikhtilaf Leading to Multiple Meanings: This is of two subtypes.
   • Ikhtilaf Tanawwu’: Leads to Non-Contradictory Meanings. In this case, both views can be acceptable explanation but one can be preferred as the better explanation.
     • Allah says ⟪They followed what the devils recited/followed in the reign of Sulaiman⟫ (2:102)
     • The word tatlū can mean either “recited” or “followed.” Both are possible in the verse and are not contradictory
   • Ikhtilaf Tadhaad: Leads to Contradictory Meanings. In this case, only one view can be correct, and one can be preferred as the correct explanation.
     • Allah says ⟪And when [Ibrahim] reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said, “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.”⟫ (37:102)
     • Some scholars said the son was Ismail (AS), and others said it was Ishaq (AS). Only one view can be correct.

Ijma in Tafsir

Ijma is when the mufassiroon of this Ummah of any one generation agree about the meaning of a verse.

Ijma is a binding evidence in Islam because it is not possible for this Ummah to unite on falsehood. So, when they agree on the meaning of a verse, it is not allowed to oppose them or contradict them.

However, whether Ijma on a certain topic exists or not can be proven to different levels of certainty. It is not enough that one or two scholars from the Salaf said something to establish Ijma on that topic. There needs to be evidence of widespread agreement. The details of Ijma are discussed in Usul al-Fiqh.

Some major mufassiroon who commonly mentioned Ijma in their books include: Tabari, Wahidi, Ibn Atiyyah, and Qurtubi.

Generally, the reason some people might come up with tafsir that contradicts Ijma is having little knowledge of the tafsir of the Salaf or trying to make the Quran conform to a meaning they desire or not knowing the Arabic language properly.

For example, all the scholars of tafsir agree that Allah condemned the people of Lut (AS) for sodomy. Allah says ⟪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.”⟫ (27:54-55)

Some people of desires try to interpret this verse to mean Allah was criticizing rape, not sodomy, but that is contradicted by the clear verses and the Ijma of the scholars of tafsir.

Making New Tafsir

Is it allowed to give a new explanation to a verse when there are an existing set of opinions from the Salaf?

This can be divided into three situations:

1. When the verse is about law: It is not possible to derive a third opinion in law that differs from the existing opinions.
2. When the verse does not allow another possible meaning
   • For example, Allah says ⟪And he (i.e. the Prophet SAW) certainly saw him in another descent⟫ (53:13)
   • Some people say ⟪him⟫ refers to Allah and some say it refers to Jibril (AS). A third opinion is not possible.
3. When the verse does allow another possible meaning: Perhaps, the new meaning can elaborate on an aspect of the verse not discovered before.

In the third case, the new meaning can either:

1. Not contradict the existing views entirely: This is acceptable.
   • For example, Allah says ⟪O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him.⟫ (22:73)
   • Traditionally, this is understood to refer to when a fly carries away some of the food left for the idol.
   • Some people today add the meaning that a fly places some enzymes on food when it lands on it. Those enzymes start breaking down the food, and there is no way to recover the food from that.
   • This new meanings adds an aspect not discovered before, but it does not contradict the existing views.
2. Contradict the existing views entirely: This is not acceptable.
   • Allah says ⟪The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew.⟫ (29:41)
   • Traditionally, the spider’s home in this verse is understood to refer to a spiderweb which is very easy to break.
   • Some people today add the meaning that some female spiders eat their mates, so the weakness of the home refers to the weakness of the spider’s family: they devour each other.
   • However, this new meaning contradicts the earlier meaning and does not combine with it, so it is not acceptable or appropriate.

Maxims in Usul al-Tafsir

Maxims in Usul al-Tafsir are general principles or rules that can be used by a mufassir as shortcuts when doing tafsir. They are only general principles, not binding rules.

They can be divided into:

1. Maxims of tafsir
2. Maxims of preferring between existing opinions of tafsir

Maxims of Tafsir

Some maxims of tafsir include:

1. Words of the Quran cannot be interpreted in a way the Arabs (of the time of revelation) would never understand or know
2. Language should be interpreted in the most eloquent and famous way Arabic would be used
3. When a word can have multiple meanings that do not contradict, it is possible to assume all the meanings apply
4. When a word can have multiple meanings, the context can prefer one meaning over others
5. If a word can have a linguistic meaning and a technical Islamic meaning and the two contradict, the technical meaning should be preferred
6. Tafsir of the Salaf is evidence about what the Arabic language can mean
7. Verses are interpreted according with their direct context of revelation in mind but they are not limited to their context. A general verse stays general despite being revealed in a specific context.

Maxims of Preference

Some maxims of preference include:

1. Direct prophetic tafsir is preferred over all other tafsir
2. General verses are understood to be general by default when there is no evidence for specification
3. Opinions that fit the context are preferred over those that do not
4. Opinions that fit the Arabic language better are preferred
5. Majority views are preferred over minority views
6. Pronouns preferably refer to the closest thing mentioned in the sentence
7. Multiple pronouns in a row referring to the same thing is better than referring to different things

When the difference of opinion is only Ikhtilaf Tanawwu’ (Ikhtilaf where the meanings do not contradict each other), the maxims of preference can help you find the best or most preferred tafsir of the verse, without necessarily negating the other views.

When the difference of opinion is Ikhtilaf Tadhaad (Ikhtilaf where the meanings contradict each other), the maxims of preference help you find the correct or most likely tafsir of the verse, negating the other views.

Sometimes, the maxims can oppose each other. In those cases, you have to make a wholistic judgement.

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) ¹

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 a mawquf hadith, Abu Saeed al-Khudri said, “Whoever recites Surah Kahf on Friday, he will have a light emanating from where he is to Makkah.” (Musannaf Abd al-Razzaq) The hadith of having a light from one Friday to the next is a mistaken version of this hadith.

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, the Prophet (SAW) said, “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 a hasan hadith, Ibn Masud said, “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)