Posts Tagged ‘Different’

Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

June 25, 2013

Diversity of the Seven Different Recitations of the Qur’an does not change the meanings

Taken from: alifta

(Part No. 5; Page No. 397)

Q: It is said that the diversity of Qira’at (recitation styles) of the Qur’an results in difference in the Qur’an, as it may imply a second meaning, such as Ayah (13) in Surah Al-Isra’, saying: وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا [(meanings of which are translated as:) And on the Day of Resurrection, We shall bring out for him a book which he will find wide open]. Please clarify with providing an analysis of the phrase: “يلقاه منشورا”.

A: It is authentically reported from the Prophet (peace be upon him) that the Qur’an was divinely revealed in seven acceptable styles of recitations, i.e. seven Arab accents and dialects out of mercy and facilitating recitation. The recitations of the Qur’an have been transmitted by Tawatur (a significant number of reliable narrators whose agreement upon a lie is impossible). The consistency of the Qur’an confirms this. All the Qira’at of the Qur’an are based on revelation from Allah, the All-Wise, the Praiseworthy.

Therefore, the diversity of Qira’at does not mean perversion, alteration, or ambiguity in the meanings of the Qur’an. Likewise, it does not imply contradiction or disorder in the objectives intended. In fact, each part of the Qur’an confirms and explains the other. Certain meanings according to some Qira’at may differ, yet this difference aims at achieving a goal in the Shari‘ah (Islamic law) or providing a benefit for people, while remaining consistent in meaning, agreeing in objectives, forming a part of one complete, perfectly accurate legislation body, without the slightest blemish of conflict or contradiction among them.

For example, according to the reported Qira’at of the Ayah cited by the questioner, which is the Saying of Allah (Exalted be He): وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا If when reading the word (ونخرج) [“Wa nukhriju”] the letter “ن” (Nun) is pronounced with Damm (vowel point that sounds like “u”) and the letter “ر” (Ra’) is pronounced with Kasr (vowel point that sounds like “i”); and when reading: (يلقاه) [“Yalqah”] the letter “ي” (Ya’) is pronounced with Fat-h (vowel point that sounds like “a”), with the letter “ق” (Qaf) de-emphasized, the meaning will be: on the Day of Resurrection We shall bring out for every person a record i.e. the record of their good and bad deeds, which they will find spread open.

(Part No. 5; Page No. 398)

The blessed people will take their records with their right hands while the wretched will take theirs with their left hands. Second: if when reading: ” يلقاه منشورا ” the letter “ي” (Ya’) is pronounced with Damm (vowel point that sounds like “u”) with the letter “ق” (Qaf) emphasized: “Yulaqqahu manshura” the meaning will be: on the Day of Resurrection We shall bring out for every person their record of deeds, which they will be given spread open. So, the two Qira’at convey the same meaning because in either case, received or been given, humans will take the records of their deeds.

Similarly, Allah (Exalted be He) says: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ [(meanings of which are translated as:) In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies]. If when reading (يكذبون) [“Yakdhibun”] the letter “ي” (Ya’) is pronounced with Fat-h (“a”), the letter “ك” (Kaf) has Sukun on it (vowel-less), and the letter “ذ” (Dhal) is pronounced with Kasr (“i”), the meaning will be: Tell lies about Allah and the believers. The word (يكذبون) may also be recited: “Yukadh-dhibun”, where the letter “ي” (Ya’) is pronounced with Damm (“u”), the letter “ك” (Kaf) with Fat-h (“a”) and the letter “ذ” (Dhal) with Shaddah (double consonant), in that case the meaning will be: Belie the Messengers regarding their revealed messages. It is apparent that the meanings of the two Qira’at are congruous with each other; each of them shows a characteristic of the hypocrites. The first described them with telling lies about Allah (Exalted be He), His Messengers, and people; whereas the second described them with belying the Messengers as regards the Law and the truth revealed to them. So, both are true, for the hypocrites combine both telling lies about and belying Messengers.

Consequently, it becomes clear that the diversity of the Qira’at of the Qur’an is divinely meant for a Divine Wisdom. The diversity of Qira’at is not a production of human perversion or alterations and it does not result in error, contradiction, or disorder; rather, in all cases, their meanings and objectives are consistent and agreeing. May Allah grant us success.

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