النص المفهرس

381
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
PROHIBITION TO CARRY QURAN TO ENEMY TERRITORY
(٢١٩٧) وَعَنِ ابْنِ عُمَرَ قَالَ تَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُسَافَرَ بِالْقُرْآنٍ إِلى أَرْضِ الْعَدُوِّ-
مُتَّفَقْ عَلَيْهِ وَفِى رِوَايَةٍ لِّمُسْلِمٍ لَا تُسَافِرُوْا بِالْقُرْآنٍ فَإِنِى لَا أُمَنُ أَنْ يَّنَالَهُ الْعَدُؤُّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar 2197
forbade that the Quran be carried to enemy territory.
According to another version: (He said,) "Do not carry the Quran with you when
you travel, for, I am not satisfied that the enemy might not snatch it.1
COMMENTARY: The Quran was not compiled in book form as we know it. However, it
was written on parchments as and when it was revealed. People had them with them.
This too was a sacred document. Or, the Prophet Muhammad صلى الله عليه وسلم has foreseen that
it would be put together as a Book and should not be carried in journeys.
Some Ulama (Scholars) say that it is Makruh(unbecoming) to carry the Quran to enemy territory.
The ruling is that it is not wrong to write a verse of the Quran on a letter sent to the
disbelievers. The Prophet Muhammad صلى الله عليه وسلم had sent a letter to Heraclius in
which he wrote the verse: (تَعَالَوْا إِلَى كَلِمَة الخ) {come now to a word (common between us and
you) ... } (3:64)
SECTION II
الفضل القَانِى
GLAD TIDINGS TO THE POOR MUHAJIRS
(٢١٩٨) وَعَنُ آَنِيْ سَحِيْدِنِ الْخُدُرِيِّ قَالَ جَلَسْتُ فِى ◌ِصَابَةٍ مِنْ ضُعَفَاء الْمُهَاجِرِيْنِ وَإَِّ بَعْضَهُمْ لَيَسْتَِّرُ
بِبَعْضٍ مِنَّ الْعُزِى وَقَارِيٌّ يَقْرَأُ عَلَيْنَا إِذْ جَاء تَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَامَ عَلَيْنَا فَلَمَّا قَامَـ رَسُولُ اللَّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَكِّتَ الْقَّارِىُّ فَسَلَّمَ تُؤَّ قَالَ مَاكُنْتُمْ تَصْتَهُوُنَ قُلْنَا كُنَّا تَسْتَمِعُ إِلَى كِتَابِ اللُّهِ فَقَالَ
الْحَمْدُ لِلّهِ الَّذِىْ جَعَلَ مِنْ أُمَّتِيْ مَنْ أُمِرْتُ آْ أَصْبِرَ نَفْسِيْ مَعَهُمْ قَالَ فَجَلَسَ وَسُطَنَا لِيَعْدِلَ بِنَفْسِهِ فِيْناُؤَّ
قَالَ بِيِّدِهِ هُكَّذَا فَتَحَلَّقُوْا وَبَرَزَّتُ وُجُوُهُهُمْ لَه فَقَالَ أَبْشِرُوا يَا مَعْشَرَ صَعَالِيُكَ الْمُهَاجِرِيَُّ بِالنُّورِ الَّامِ
يَوْمِّ الْقِيَامَةِ تَدْخُلُونَ الْجَنَّةَ قَبْلَ أَغْنِيَّاءِ النَّاسِ بِنِصْفِ يَوْمٍ وَذَلِكَ خَمْسُ مِائَّةِ سَنَّةٍ(رواه ابوداود)
2198. Sayyiduna Abu Sa'eed al Khudri رضى الله عنه narrated that he was seated with a
group of weak or poor muhajirs (emigrants) (meaning ashab us-suffah) some of
whom had no clothing on them so sat close together. One of them recited (the
Quran) to them. Suddenly, Allah's Messenger صلى الله عليه وسلم came there and stood by
them. When Allah's Messenger صلى الله عليه وسلم stood there, the reciter paused. He
offered them salaam, and asked them what they had been doing. They said, "We
were listening to the Book of Allah." He said, "Praise belongs to Allah who has
appointed among my ummah (people/followers) those with whom I have been
commanded to confine myself." He sat down in their midst as if one of them. Then
1 Bukhari # 2990, Muslim # 92. 1869, Abu Dawud #4010, Ibn Majah # 2879, Masnad Ahmad 2-6,
Muwatta Maalik, (Jihad).
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
382
he gestured with his hand 'like this' and they sat in a circle so that their faces were
turned towards him. He addressed them as a group of poor muhajirs and said,
"Rejoice at the tidings of perfect light that you will have on the day of resurrection.
You will enter paradise half a day ahead of the rich, that being (equal to) five
hundred years."1
COMMENTARY: The words that 'had no clothing' means that apart from their satr (which
is essential to cover) their bodies were bare, so they crowded behind others so as not to be
seen in their state. They were not totally naked. They were very pious and saintly people
and could not but be ashamed and modest. It is contrary to ethics that the body that is
usually covered should be bare.
This is mentioned here to highlight the poverty of these sacred sahabah (Prophet's
.رضى الله عنهم (companions
Salaam (greeting) is not offered to one who recites the Quran. If anyone offers salaam to
one who is reciting the Quran then the reciter must not give a response.
-
The Prophet Muhammad's صلى الله عليه وسلم words that he was commanded to confine himself
with them are suggestive of this verse (18 : 28):
وَاصْبِرُ نَّفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمُ بِالْغَدوةِ وَالْعَثِّ يُرِيْدُوْنَ وَجْهَهُ وَلَّا تَعْدُعَيْنُكَ عَنْهُمُ تُرِيْدُ
زِيْنَةَ الْخُيُوَةِ الدُّنْيَا وَلَا تُطِعُ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوْهُ وَكَانَ أَمْرُهُ فُرًُّا (ب١٥٣،١٢)
{And content yourself along with those who call upon their Lord morning and
evening, desiring His countenance, and let not your eyes turn away from them,
desiring the adornment of the life of the world, and obey not him whose heart we
have made to neglect our remembrance, and he follows his own caprice, and his
affair has become all excess.}
Those who rectify themselves for the next world will suffer in this world and those who
devote themselves to this world will be losers there. Since this world is ephemeral, one
must prefer the everlasting.
The reference to the poor is to those who are righteous and patient. So, too, the rich are
they who are righteous, grateful and payers of what is due on their wealth. While they will
be going through reckoning of their property, the poor will have entered paradise.
We also learn from it that on the day of resurrection, the poor will have a greater share of
Allah's mercy and favour than the rich because the rich would have found comfort and
help in the world, while the poor were deprived.
TAJWEED & TARTEEL
(٢١٩٩) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ زَيِّنُوا الْقُرْآنَ بِأَصْوَاتِكُمُ -
(رواه احمد وابوداود وابن ماجة والدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Al-Bara ibn Aazib .2199
, said "adorn the Quran with your voices."2
COMMENTARY: To adorn the Quran is to recite it is tajweed and tarteel(science of recital),
softening the voice and making it sweet. However, it is forbidden to recite the Quran in a
1 Abu dawud # 3666, Musnad Ahmad 3-63.
2 Abu Dawud # 1468, Nasai #1015, Ibn Majah # 1342, Darimi # 3500, Musnad Ahmad 4-285.
**

383
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
musical, sing-song note prolonging or shortening letters out of place. It is wajib (obligatory)
to forbid anyone who recites it in this manner, because it is a bidah(innovation). The
science of recitation of the Quran with prescribed articulation, pauses and pronunciation is
tarteel or tajweed.
WARNING TO THOSE WHO FORGET THE QURAN
(٢٢٠٠) وَعَنْ سَعْدِ بْنِ عُبَادَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ إِمْرِيٍ يَقْرَأُ الْقُرْآنَ ثُؤَّ يَنْسَاءُ
إِلَّا لَقِي اللُّهَ يَوْمَ الْقِيَامَةِ آهُذَمَ-(رواهابوداؤد والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sad ibn Ubadah .2200
said, "There is no one who recites the Quran and forgets it but he shall meet Allah
on the day of resurrection with his hand cut off."1
COMMENTARY: The Hanafis say that forgetting means 'not being able to read even by
looking at the text.' The Shafi'is say that it means forgetting what was committed to
memory. Or, it means that he abandons recitation of the Quran irrespective of whether he
forgets it or not.
Mawlana Shah Muhammad Ishaq aw>, used to say that it could mean that the forgetting of one"
who had ability is not to be able to read what he had memorized without looking at the text.
And, the forgetting of one without ability is being unable to read even after looking at the text.
Thus, it is a grave sin to forget the Quran after learning and memorising it. Therefore, one
must not be negligent with the Quran, and careless, but one must recite the Quran always
and very much.
COMPLETING RECITATION IN LESS THAN THREE DAYS
(٢٢٠١) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَمْ يَفْقَهُ مَنْ قَرَأَ الْقُرْاتَ فِى
آقَلَّ مِنْثَلاث۔(رواهالترمذى وابوداؤد والدارمى)
2201. Sayyiduna Abdullah ibn amir (commander) As a +, narrated that Allah's
Messenger صلى الله عليه وسلم said, "He who recites the (entire) Quran in less than three
nights has not understood the Quran."2
COMMENTARY: Allamah Teebi ala, said that if any one completes the recitation in less
than three days or three nights, he may comprehend the literal meaning of the Quran but
he cannot understand its deeper meanings, its truths and finer points. What to say of three
days, these things cannot fathomed in a life-time, howsoever long one lives. Move over, let
alone the entire Quran, one cannot comprehend a single verse or even an expression in this
short time.
Nevertheless, understanding it apart, reward for the recitation will accrue. Further, not
everyone has the same level of understanding. Some people are quick at grasping a
passage while others have a poor grasping power.
Some of our predecessors have gone by the literal meaning of this hadith (tradition) and
they did not finish recitation of the Quran in less than three days. They regarded it as
makruh(unbecoming) to finish it in less than three days. Others, however, are known to
1 Abu Dawud # 1474,Darimi # 3340, Musnad Ahmad 5-284
2 Abu Dawud # 1394, Tirmidhi # 2949, Ibn Majah # 347Darimi # 1493, Musnad Ahmad 2-164

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
384
have completed recital of the Quran in a day and night once, twice or even thrice.
Rather, it is known of some people to have recited the entire Quran in just one rakaah of
the salah (prayer).
Perhaps these people understood the hadith (tradition) to speak of those who had a weak
grasping power. Or, they interpreted it to disallow complete recited in less than three days
to those who read to study, but there was no prohibition to those who wished earn reward
in the shortest possible time.
People completed recitation of the Quran in two months, in a month, in ten days or in
seven days. Most sahabah (Prophet's companions) (++, did it in seven days. Bukhari
and Muslim transmit a hadith (tradition) that the Prophet Muhammad ,la instructed
Sayyiduna Abdullah ibn Umar wan»), "Complete reciting the Quran in seven days and do
not do more than that."
KHATM UL AHZAB
In the terminology of the mashaikh and the aarifin (the learned men of Allah), the
completion of the recital of the Quran in seven days is known as Khatm ul-ahzab. (A
complete reading from cover to cover is known as khatm.) Mulla Ali Qari atu, said the
1 (فمى بشوق) best manner of it is
(this is explained further down.) Some people say that the method of khatm ul-ahzab is to
begin on Friday and to recite from the beginning of the Quran up to surah al-Maidah to the
end of it. On Saturday, from surah al-Anam to the end of surah at-Tawbah. On Sunday,
from surah Younus to the end of surah Maryam.
On Monday, from surah Ta Ha to the end of surah al-Qasas.
On Tuesday, from surah al-Ankabut to the end of surah Saad.
On Wednesday, from surah az-Zumar to the end of surah ar-Rehman.
And, on Thursday, from surah al-Waqiah to the end of the Quran.
This Khatm is said to be proved for most needs. Similarly, the sequence of (3,4) is also
tested for enlarged provision and other needs and this sequence too is recommended to
begin on Friday. However, these two methods are widely different. The gist of what
Mulla Ali Qari a w, said is that the ulama (Scholars) have suggested many methods of
Khatm ul-ahzab but the most correct is(3,4) and, according to him, the sequence of both
khatm-ul ahzab and (3,4) fmibshawq is one and the same thing.
The sequence of fmibshawq is based on the seven sections of the Quran to be recited in
seven days such that the letters of (3,4) occur at the beginning of each section. Thus:
(3)
faa begins surah al-Fatihah (chapter) (f)
(e)
meem begins surah al-Maidah (m)
(s)
yaa begins surah Younus (y)
(2)
baa begins surah Bani Israil (b)
(A)
shi begins surah ash-Shuara (sh)
(3)
waw begins surah was-saafaat (w)
(5)
qaaf begins surah Qaaf (q)
The combination of these initial letters forms (34) (famibshwq). This sequence is
ascribed to sayyiduna Ali wa >,. He recited the entire Quran in this sequence.
1 Fmi b Shwq
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
385
Reverting to the meaning of the hadith (tradition), Nawawi aw, said that it depends on the
different people and differs, according to their power of understanding. This has been
discussed earlier in this discourse. Those with a strong faculty of comprehension can recite
faster and get the meaning as they recite. They must recite so much as will enable them to .
understand. If anyone is engaged in propagating knowledge or in judgment of disputes or
such other public work, then he must recite only so much as will not disturb his tasks. The
same applies to one who is occupied in learning or earning for the livelihood of his family.
Other people may recite the Quran as much as they can provided it does not produce
tedium and result in mispronunciation of words.
LOUD AUDIBLE OR SOFT INAUDIBLE RECITATION
(٢٢٠٢) وَعَنْ عُقْبَةً بْنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْجَاهِرُ بِالْقُرْانٍ كَالْجَاهِرِ بِالصَّدَقَّةِ
وَالْمُسِرُّ بِالْقُرْانْ كَالْمُسِرٍ بِالشَّدَقَةِ - رَوَاهُ التِّرْمِذِىُّ وَأَبُوْدَاوُدَ وَالنََّائِىُّ وَقَالَ التِّزْمِذِيُّ هَذَا حَدِيْثُ
حَسَنٌ غَرِيُبُ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .2202
, said, "Reciting the Quran loudly is like giving sadaqah (charity) openly and a
soft, inaudible recital is like a secret sadaqah (charity)."1
COMMENTARY: To give sadaqah (charity) secretly is better than giving it openly. Hence,
to recite the Quran softly is better than reciting it loudly.
Teebi alas, said that ahadith (traditions) say that it is good to recite the Quran quietly and
they also say that it is good to recite it loudly. It is better to recite it quietly when one is
likely to be ostentatious with a loud recital. If there is no likelihood of showing off then
one may recite loudly, provided the loud voice does not disturb anyone else. A loud voice
enables others to listen to the Quran and earn reward for it. It is a symbol of religion and a
demonstration of Allah's words. The reciter's heart becomes receptive and his mind does
not wander. It removes the urge to sleep and encourages other people to worship. Thus
even when only one benefit is achievable, it is better to recite allowed.
ABIDE BY THE QURAN COMPLETELY
. (٢٢٠٣) وَعَنْ صُهَيْبٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا أَمَنَ بِالْقُرْآنِ مَنِ اسْتَحَلَّ مَحَارٍمَه.
رَوَاهُ التِّرْمِذِىُّ وَقَالَ هُذَا حَدِيثْ لَيْسَ إِسْنَادُهُ بِالْقَوِيّ-
2203. Sayyiduna Suhayb رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He has not believed in the Quran who regards as lawfui what the Quran forbids."2
THE PROPHET MUHAMMAD'S صلى الله عليه وسلم RECITAL
(٢٢٠٤) وَعَنِ اللَّيْثِ بُنِ سَعْدٍ عَنِ ابْنِ آَيْ مُلَيْكَةَ عَنْ يَعْلَى بْنِ مَمْلَكٍ أَنَّهُ سَأَلَ أُمَّ سَلَّمَةً عَنْ قِرَآءَةِ النَِّيِّ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هِىَ تَنْكَثُ قِرَآءَةٌّ مُفَسَّرَةٌ حَرْفًا حَرُفًا(رواه الترمذى وابوداود والنسائى)
2204. Sayyiduna al Layth ibn Sa'd als, reported from Ibn Abu Mulaykah als, who
1 Abu Dawud # 1333, Tirmidhi # 2919, Nasai # 2561, Musnad Ahmad 4-151
2 Tirmidhi # 2918
1

Vol.2
Translation & Commentary of MISHKATUL MASAABIH .
386
from Yala ibn Mamlak رحمه الله that he asked Sayyidah Umm Salamah رضى الله عنه about
the recitation of the Quran by the Prophet صلى الله عليه وسلم. She described it in detail
word by word.1
صلى الله عليه وسلم COMMENTARY: Anyone could count the letters when the Prophet Muhammad
recited. He observed tarteel and tajweed (science of recital). Sayyidah Umm Salamah al+,
recitation or she recited in صلى الله عليه وسلم either merely described the Prophet Muhammad's عنه
the manner in which he did to demonstrate his recitation.
Sayyiduna Ibn Abbas as an », said that it was dearer to him to recite one surah in tarteel than
reciting the entire Quran without tarteel.
(٢٢٠٥) وَعَنِ ابْنِ جُرَيْجٍ عَنِ ابْنِ آَنِيْ مُلَيْكَةً عَنْ أُمِ سَلَمَةً قَالَتْ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يُقَِّعُ قِرَآءْ تَهُ يَقُولُ الْخَمْدُ لِلّهِرَبِّ الْعَالَِّيْنَ تُؤَّ يَقِفُ ثُمَّ يَقُولُ الرَّحْمنِ الرَّحِيُمِ ثُؤَّ يَقِفُ - رَوَاهُ التَِّمِذِىُّ
وَقَالَ لَّيْسَ إِسْنَادُهُ بِمُتَّصِلٍ لِأَنَّ اللَّيْثَ رَوى هذَا الْحَدِيْثَ عَنِ ابْنِ آَلٍ مُلَيِّكَةَ عَنْ يَّعْلَى بُنِ مَمْلَكٍ عَنْ أُمِـ
سَلَّمَةً وَحَدِيْثُ اللَّيْثِ اَصُّْ
2205. Sayyiduna Ibn Jurayj a >, reported from Ibn Abu Mulaykah as a>, from
Sayyidah Umm Salamah رضى الله عنه that she said, "Allah's Messenger صلى الله عليه وسلم used
to observe pauses while reciting the Quran. He would say (َالْحَمْذ ◌ِلهِرَبِّ الْعَالَمِيْن) and pause
before saying (ِالرّحمنِ الرَّحِيم) and pause. 2
COMMENTARY: Some ulama (Scholars) hold that this hadith (tradition) is not worthy to
cite, because according to rules a perfect pause is observed at ( Au) Tirmidhi said that
the hadith (tradition) of Layth ams, is more correct.
Most ulama (Scholars) say that in such verses as are tied to each other, it is better to read
them together without pause. However, Jazri atu>, said that it is mustahab (desirable) to
pause. The Shafi is too say the same thing. The majority say that the Prophet Muhammad
.paused as stated to show the commencement of the verses صلى الله عليه وسلم
SECTION III
الفَصلُ الثَّالِثْ
(٢٢٠٦) عَنْ جَابِرٍ قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَتَحْنُ نَقْرَأُ الْقُرْانَ وَفِيْنَا الْأَعْرَائِيُّ
وَالْآَ نِجَمِىُّ فَقَالَ إِقْرَأُ وفَكُلٌّ حَسَنْ وَسَيَجِيْتُّى أَقْوَاْ يُقِيِّمُوْنَهُ كَمَا يُقَامُ الْقِدُُ يَتَعَجَّلُوْنَهُ وَلَا يَتَأَجَّلُوْنَهُ.
رَوَاهُ أَبُودَاوُدَ وَالْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيمَانِ-
2206. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم came to
them while they were reciting the Quran Among them were the villagers and non
Arabs too. He said, "Recite. Each of you is good at reciting. A people will come
who will straighten it as an arrow is straightened. They will wish to have its
reward soon (in this world) and will not wait to have it in the next."3
COMMENTARY: Sayyiduna Jabir « a», spoke of the assembly that included the sahabah
1 Abu Dawud # 1466, Tirmidhi # 2923, Nasai # 1032
2 Abu Dawud # 4001, Tirmidhi # 29227, Munad Ahmad # 6-402
3 Abu Dawud # 830, Musrad Ahmad 3-155, Bayhaqi in Shuab ul Eeman # 2642
-

387
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
(Prophet's companions) ( às >, who were not Arabs. They were Persian, Roman and
.رضى الله عنه and Bilal رضى الله عنه Suhayb , رضى الله عنه Ethiopian, like Sayyiduna Salman
Though the recitation of the (Arab) villagers was not like that of the non-Arabs, yet the
Prophet Muhammad صلى الله عليه وسلم commended the recitation of all of them because they
preferred the hereafter to this world. He told them that it did not matter if they had not
polished their pronounciation and voices. A people were to succeed them who would
perfect their voices and the words of the Quran and observe correct articulation.
However, their effort would not be for the hereafter but to gain name and fame in this
world and to show off.
These people would prefer this world to the next and would sell their religion for the world.
In short, recitation of the Quran should be with sincerity, pondering and getting lost in the
meanings of the verses. It is no use simply reading correctly with a sweet voice.
(٢٢٠٧) وَعَنْ حُذَيْفَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِقْرَأُوالْقُرْآنَ بِلُحُوْنٍ الْعَرَبِ
وَأَصْوَاتِهَا وَإِيَّاكُمْ وَأُوْنَ آَهْلِ الْعِثْقِ وَُوْتَ أَهْلِ الْكِتَابَبْنِ وَسَيَجِىءٌ بَعْدِئْ قَوْمٌ يُّرَهُهُنَ
بِالْقُرْآنٍ تَرْجِيْةَ الْغِنَآءِ وَالنَّوْجِ لَا يُجَاوِزُ حَنَا جِرَهُمْ مَفْتُوْنَةٌ قُلُوبُهُمْ وَقُلُوبُ الَّذِيْنَ يُعْجِبُهُمْ شَأْهُمْ
رَوَاهُ الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِيْمَانٍ وَرَزِئُنْ فِيْ كِتَاپه۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Hudhayfah .2207
said, "Recite the Quran in the style of the Arabs and their accent. But, beware of
the sound and pitch of singers of romantic poetry and the sound and pitch of the
people of the two books. There will come a people after me who will modify
their voices to the style of singing and wailing while reciting the Quran, but it
will not go beyond their throats (meaning that their recitation shall not be
accepted). Their hearts and the hearts of those who appreciate their recitation
will be involved in trail."1
COMMENTARY: The Arabs recite the Quran naturally without being pretentious. Their
voices are in harmony with their hearts. They do not follow the rules of music.
Every Muslim is required to recite the Quran in the style and sound that befits the
greatness of the Quran and the accent of the Arabs.
They should not produce an unnatural voice to impress listeners
RECITE WITH SWEET VOICE
(٢٢٠٨) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ حَسِّئُوا الْقُرْاْ
بِأَصْوَاتِكُمْ فَإِّ القَوْتَ الْحُسَنَ يَزِيْدُ الْقُرْاتَ حُسْنًا (رواه الدارمى)
2208. Sayyiduna al-Bara ibn Aazib usa, narrated that he heard Allah's Messenger
say: "Let your voices beautify the Quran. A good voice adds to the صلى الله عليه وسلم
beauty of the Quran.2
1 Bayhaqi in Shuab ul Eeman # 2649, Razin in his book.
2 Darimi # 3501
-

Vol.2
.
Translation & Commentary of MISHKATUL MASAABIH
388
STANDARD OF GOOD RECITAL
(٢٢٠٩) وَعَنْ طَاءُوْي ◌ُرْسَلًا قَالَ سُئِلَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَىُّ النَّاسِ أَحْسَنُ صَوْتًّا لِلْقُرَانِ وَأَحْسَنُ
قِرَآءَةً قَالَ مَنْ إِذَا سَمِعْتَّهُ يَقْرَأُ أُرِيْتَ أَنَّهِ يَخْتَى اللّهُ قَالَ طَاءُوُسْ وَكَاتَ طَلْقٌّ كَثْرلِكَ- (رواه الدارمى)
2209. Sayyiduna Tawus at , narrated in a mursal form that the Prophet
Muhammad صلى الله عليه وسلم was asked "Who has the most beautiful voice for the
Quran? And, who is the best reciter?" He said, "He whom when you hear him
recite you are inclined to believe that he fears Allah. 1
Tawus رحمه الله said, "Talq رضى الله عنه was like that."
-
COMMENTARY: When a person fears Allah, this is detected by the change of the colour of
his face or his weeping much.
Talq wa+, was a tabi but the compiler of Mishkat describes him as a sahabi uels>).
A FEW COMMANDS
(٢٢١٠) وَعَنُّ عَبِيْدَةَ الْمُلَيْكِيْ وَ كَانَتْ لَهُ صُحْبَةٌ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا أَهْلَ الْقُرْآنٍ
لَا تَتَوَسَّدُوا الْقُرْآنَ وَاتْلُوْهُ حَقَّ تِلَاوَتِهٍ مِنْ أَنَاءِ الَّيْلِ وَالنَّهَارِ وَافْتُوْهُ وَتَقَتَّوْهُ وَتَدَبَّرُوُ اِمَافِيْهِ لَعَلَّكُمُ
تُفْلِحُوْنَ وَلَّا تُمَجِلُوْ اثَوَابَهُ فَإِّ لَهُثَوَابًا- (رواه البيهقى فى شعب الإيمان)
2210. Sayyiduna Abeedah al-Mulayki ws dl (+) who was a companion narrated that
Allah's Messenger صلى الله عليه وسلم said, "O people of the Quran! Do not recline on the
Quran (meaning, do not be lazy). Rather, recite it as it deserves to be recited by
night and day. Recite it aloud. Recite it with a sweet voice. Think over its contents
that you may achieve your aim (the hereafter). Do not hasten to earn its reward (in
this world), for, its reward will be great in the next world."2
COMMENTARY: Do not recline on the Quran is an idiomatic expression in Arabic to mean,
'do not neglect and be lazy in reciting the Quran.' Go on reciting it and giving it its right.
Recite it correctly, understand it and abide by it.
Ibn Hajr «a», said that it is forbidden to rest or recline on the Quran, to stretch one's legs
towards it, to put something on it, to put one's back to it, to trample it and to throw it. It is
makruh(unbecoming) to draw an omen from it and some Maalikis say that it is forbidden
to do so.
While reciting the Quran, four things must be observed:
i.
The words must be pronounced correctly.
ii.
Its message and meaning must be grasped.
iii.
The aim of the message must be understood.
iv.
The message should be obeyed.
Recite the Quran aloud that others may hear it. Teach it to them. Abide by it. Write it
down and publicise and circulate it. Respect it.
Consider its verses carefully and divert your attention from this world to the hereafter.
1 Darimi # 3489
2 Bayhaqi in Shuab ul-Eemar: # 2649

389
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
CHAPTER - III
بَاب
VARIATIONS IN READINGS &
COLLECTION OF THE QURAN
Not all copies of Mishkat have this chapter heading. Some have no heading at all other
than mentioning 'Chapter.'
SECTION I
الفضل الأول
VARIATIONS IN READING
(٢٢١١) عَنُ جُمَّرَ بُنِ الْخُطَّابِ قَالَ سَمِعْتُ هِشَامَ بُنَّ حَكِيُمِ بْنِ حِزَاءٍ يَقْرَأْ سُوْرَةَ الْفُرْقَانٍ عَلَى غَيْرِمَا
أَقْرَأُهَا وَكَاتَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ أَقْرَ أَنْهَا فَكِدْتُ أَنْ أَعْجَلَ عَلَيْهِ ثُمَّ أَهْهَلْتُهُ حَتَّى انْصَرِفَ
ثُمَّ لَبَيْتُهُ بِرِدَائِهِ فَجِئْتُ بِهِ رَسُوْلَ النُّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللّه ◌ِخْ سَمِعْتُ هُذَا يَقْرَأُ
سُؤْرَةَ الْفُرْقَانٍ عَلَى غَيْرِهَا أَقْرَأُ تَنِيُّهَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرْسِلُهُ إِقْرَأُ فَقَرَأَ الْقِرَاءَةَ الَّتِىّ
سَمِعْتُهُ يَقْرَأُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَكَّذًا أُنْزِلَتْ تُؤَّ قَالَ لِيْ إِقْرَأُ فَقَرَأْتُ فَقَالَ مَكّذًا
أُنْزِلَتْ إِّ هِذَا الْقُرْارَ أُنْزِلَ عَلَى سَبْعَةٍ أَحْرُفٍ فَاقْرَ أُوْا مَا تَيَشَرَ مِنْهُ- (متفق عليه واللفظ لمسلم)
2211. Sayyiduna Umar ibn al-Khattab ws às +, narrated that he heard Sayyiduna
Hisham ibn Hakim ibn Nizam 4,e àn +, recite surah al Furqan in a manner different
from what he had been reciting and what Allah's Messenger jedno had taught
him to recite. He almost quarrelled with him but gave him respite till he had
finished. Then he took hold of his cloak and putting it in his neck, brought him to
Allah's Messenger صلى الله عليه وسلم to whom he said, "O Messenger of Allah. I heard this
one recite surah al-Furqan in a manner that it different from what you have taught
me to recite it." He instructed him to release him and asked him to recite. So he
صلى الله عليه had heard him recite. Allah's Messenger رضى الله عنه recited in the manner Umar
, said, "This is how it was revealed." Then, he asked Umer wal +, to recite it and
he recited it, and he said, "This is how it was revealed. In deed, the Quran is
revealed in seven readings. So recite in the manner that is easiest."1
COMMENTARY: The ulama (Scholars) have expressed nearly opinions about the meaning
of this hadith (tradition), one of these holds that this hadith (tradition) is among the
allegorical whose meaning no one knows comprehensively.
Some authorities say that variations in readings are more than seven but all of them return
to seven reasons.
i.
In the word itself, becar se of a deficiency or an addition.
ii.
The tense varying from plural to singular.
iii.
The gender varying from masculine to feminine.
iv.
The letter itself having an accent for emphasis (Shaddah) or without it, a fath, a
1 Bukhari # 2319, Muslim # 270- 818, Abu Dawud # 1475,Tirmidhi # 2943, Nasai # 936, Muwatta
Maalik # (Quran)

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
390
kasrah or a dammah () ،ز،ز), like a word may be (يَعْزشْ يَغْرِض) (يَقْتَطْ يَقْنِطْ) (مَيت فيت) etc.
V.
Variation of vowels.
vi.
(لكن) (نون) which is recited with the Shaddah on (لكن الشياطين) Variation of letters, like
(لكن) without it
vii.
Variation in language (grammar) like tafkhim and imalah (making sound broad
and long, and inclining sound).
This chapter has been treated in greater detail than here in the Book of knowledge chapter
on knowledge in volume 1 of Mazahir Haq)
EACH READING IS CORRECT
(٢٢١٢) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ سَمِعْتُ رَجُلًّا قَرَأَ وَسَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ خِلَاقَهَا فَجِئْتُ
بِهِ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ فَعَرَفْتُ فِى وَجْهِهِ الْكُرَاهِيَّةَ فَقَالَ كِلَاكُمَا مُحْيِنْ فَلَا تَخْتَلِفُوْا فَإِّ
مَنْ كَاتَ قَبْلَكُمْ اخْتَلَقُوْ افَھَلَگُوا(رواه البخارى)
2212. Sayyiduna Ibn Masud narrated that he heard a man recite (a portion of the
Quran) and he had also heard the Prophet Muhammad صلى الله عليه وسلم recite it
differently. So he took him to the Prophet Muhammad صلى الله عليه وسلم and informed
him (of the difference). He said detected a dislike his the Prophet Muhammad's
jeleu face. Anyway, he said, "Both of you are correct, so do not disagree. Those
who preceded you disagreed and were ruined."1
(They used to belie each other.)
COMMENTARY: The disagreement refers to rejection of any one of the reasons of the Quran.
As already stated, all the readings of the Quran are genuine and one must not reject any of
them because that would be tantamount to rejecting the Quran. Some of the readings are
mutawatir (undoubted continuous), some ahad (reported by few, not matching mutawatir).
The seven readings are mutawatir that are being recited.
(٢٢١٣) وَعَنْ أُتَّ بْنِ كَعَبٍ قَالَ كُنْتُ فِي الْمَسْجِدِ فَدَخَلَ رَجُلْ يُصَلِّيْ فَقَرَأَ قِرَاءَةً أَنْكِّرْتُهَا عَلَيْهِ ثُؤَّ
دَخَلَ اخَرُ فَقَرَأَ قِرَاءَةَ سِوَاى قراءَةَ صَاحِبٍهٍ فَلَمَّا قَضَيْنَا القَلُوةَ دَخَلْنَا جَمِيْعًا عَلَى رَسُوْلِ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَقُلْتُ إِثَّ هُذَا قَرَأَ قِرَاءَةً أَنْكِّرْ تُمَا عَلَيْهِ وَدَخَلَ اخَرُ فَقَرْأَ سِوَى قِرَاءَةِ صَاحٍِهٍ وَأَمَرّ
هُمَا النَّيُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَرَءَا فَحَتَّنَ شَاكَهُمَا فَيُقِطَ فِيْ نَفْسِىٍ مِنَ التَّكُذِيْبِ وَلَّا إِذْكُنْتُ فِى
الْجَاهِلِيَّةِ فَلَهَا رَائْ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَاقَدْ غَشِيَنِيُ ضَرَبَ فِيْ صَدْرِئُ فَفِضْتُ عَرَقًّا
وَكَأَنَّمَا انْظُرُ إِلَى الله فَرْقًّا فَقَالَ لِ يَا أُنَهُ أُرْسِلَ إِلَىَّ أَتَ اقْرَأَ الِقُرْانَ عَلى حَرُفٍ فَرَدَدْتُ إِلَيْهِ آلْ
هَوِّكْ عَلَى أُقَّتِى فَرُدَّ إِلَىَّ الثَّانِيَّةَ أَقْرَأُهُ عَلَى أُقَتِيْ فَرُدَّ إِلَّ القَّالِفَةَ أَقْرَأُهُ عَلَى سَبْعَةٍ آخْرُفٍ وَلَكَ بِكُلِّ
رِدَّةٍ رَدَدُهَا مَسْأَلَةٌ تَسْأَلُنِيْهَا فَقُلْتُ اللَّهُؤَّ اغْفِرْ لِأُمَّتِيِ اللَّهُوَّ اغْفِرُ لِأُمَّتِى وَأَخَّرْتُ القَّالِئَةَ لِيَؤْمِ
1 Bukhari # 2410, Musnad Ahmad 1-412.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
391
يَرْغَبُ إِلَىَّ الْخُلْقُ كُلُّهُمْ حَتَّى إِبْرَاهِيْمَ عَلَيْهِ السَّلَامُ - (رواه مسلم)
2213. Sayyiduna Ubayy ibn Ka'b 4en+, said that he was in the mosque when a man
came in and offered salah (prayer). He recited in such a manner that Ubayy ue &n+,
did not think it to be correct. Then another man came in and recited a recitation
different from the first man. When they finished the salah (prayer), they went
together to Allah's Messenger صلى الله عليه وسلم .Ubayy رضى الله عنه reported to him that one of
them had recited in a manner that he had rejected and the other came and recited in
a way different from the other. The Prophet Muhammad صلى الله عليه وسلم instructed
them both and they recited. He regarded both of them as good. Ubbay As a >,
thought to himself the urge to reject such a doubt as had not grown in him during
the days of ignorance. Allah's Messenger صلى الله عليه وسلم detected his condition and
patted him on the chest and he perspired heavily and was overwhelmed with tear
and it seemed to him that he was looking at Allah. He then said to Ubayy As &+).
"It was conveyed to me that I should recite the Quran in a reading but I pleaded to
make it easy for my ummah (people/followers). Again, it was conveyed to me that I
should recite in two readings but I pleaded again for it to be made easy for my
ummah (people/followers). It was conveyed to me a third time that I should recite
in seven readings. I was also told the while that I might pray for something for
each time I had received a command. So, I prayed, 'O Allah forgive my ummah
(people/followers), o Allah, for give my ummah (people/followers)!' And, I have
held the third prayer in abeyance for the day when all the creatures, including
Ibrahim > Jude, will ask me to intercede.1
COMMENTARY: Ubayy ibn Ka'b «a», became doubtful because the Prophet Muhammad
usa Lo commended both recitals though they were quite different. He wondered how
Allah's words could be recited in two ways.
During the jahiliyah, he was not a faithful, so could not distinguish doubt and temptation
from rectitude.
The prayers that the Prophet Muhammad ,., an made were for forgiveness. It is the
real thing, for, without it deliverance is not possible.
He made two prayers for his ummah (people/followers), and held back the third for all the
creatures till the day of resurrection. This is shafaah al-Kubra, the great intercession.
All the Prophets (>Jule will crave for his intercession, but only Prophet Ibrahim (XJule is
named because, after the Prophet,L.,tanto, he is the most superior.
COMMANDS ARE NOT ALTERED BY READINGS
(٢٢١٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ إِكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَقْرَأَنِ جِبْرِيْلُ عَلَى حَرْفٍ فَرَاجَمْتُه
فَلَمْ أَزَّلْ أَسْتَزِيْدُهُ وَيَزِيْدُنِيْ حَتَّى إِنْتَهِى إِلَى سَبْعَةٍ أَحْرُفٍ قَالَ ابْنُ شِهَابٍ بَلَغَنِيْ آَثَّ تِلْكَ السَّبْعَةَّ
اْأَخْرُفَ إِنَّمَاهِىَ فِي الْآَمْرِ تَكُوُجُ وَاحِدًا لَا تَخْتَلِفُ فِي حَلَالٍ وَلَّا خَرَاهِ (متفق عليه)
2214. Sayyiduna Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said,
1 Muslim # 273. 520, Musnad Ahmad 5-124.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
392
"Jibril (gabriel) (>Jude made me recite the Quran in one reading. I repeated it and
did not cease to ask for more (for the ease of my ummah (people/followers) so that I
continued to get more) and more of it was given till it ended at seven readings."
Ibn Shihab (Zuhri a >;) said that he had learnt that the seven readings are one
concerning commands. They do not differ about the lawful and the unlawful.1
COMMENTARY: If a verse means one thing in a reading, it will continue to have the same
meaning in other readings too. Variation in modes of reading will not alter the command.
The variation in reading is limited merely to style and voice, and it has not effect on rulings.
SECTION II
الفضل الثانی
PROPHET MUHAMMAD'S صلى الله عليه وسلم DESIRE TO MAKE RECITATION EASY
(٢٢١٥) عَنْ أُبِيِّ بْنِ كَعَبٍ قَالَ لَقِي تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ جِبْرِيْلَ فَقَالَ يَا جِبْرِيْلُ إِى بُعِثْتُ إِلى أُمَّةِ
اُقِّيْنَ مِنْهُمُ الْعَجُوْزُ وَالشَّيْخُ الْكَبِيُ وَالْمُلَامُ وَالْجَارِيَةُ وَالرَّجُلُ الَّذِىُ لَمْ يَقْرَأْ كِتَابَّا قُطُ قَالَ يَا مُحَتَّدُ إِّ
الْقُرْاتَ أُنْزِلَ عَلَى سَبْعَةٍ آَخْرُفٍ - رَوَاءُ التِّرْمِذِىُّ وَفِيْ رِوَايَةٍ لِأَحْمَدٌ وَآٍَ دَاؤُوْدَقَالَ لَيْسَمِنْهَا إِلَّ شَافٍ كاپٍ وَفِى
رِوَايَةٍ لِلنِّسَائِيِّ قَالَ اِكَّ جِبْرِئْلَ وَمِيْكَائِيُلَ آتَيَانِى فَقَعَدَ جِبْرِئُلُ عَنْ آَمِنْنِى وَمِيْكَانِئْلُ عَنْ يَسَارِى فَقَّالَ چِبْرِئْلُ
إِقْرَ إِنْقْرَانَ عَلَى حَرُفٍ قَالَ مِيْكَائِلُ اسْتَزِدُهُ حَتَّى بَلَغَسَبْعَةَ آَخْرُفٍ فَكُلٌّخُرُفٍ شَاقٍ كافٍ۔
صلى الله narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ubayy ibn Ka'b .2215
he said, "O Jibril (gabriel), I am sent to an ummah ,عليه السلام(met Jibril (gabriel عليه وسلم
(people/followers) who are unlettered. They include old women and old men,
young boys and young girls, and these who have never read a book." He said, "O
Muhammad, the Quran is revealed in seven readings.2
According to another version: "There is nothing in it but what heals (from the
mischief of disbelief, etc) and is enough (to confirm your truth). 3
And yet another version: He said, "Jibril (gabriel) عليه السلام and Mikail عليه السلام came to
عليه my left, and Jibirl عليه السلام sat to my right and Mikail عليه السلام (me. Jibril (gabriel
M.J said, 'Recite the Quran in one reading.' And Mikail said, 'Ask for more,' till it
came to seven readings. Each is a healing and sufficient."4
COMMENTARY: The people were mostly unlettered and it was difficult for them to recite
the Quran on a single form of reading. They could not all meet the demands of
pronounciation in one, manner. Different readings (qiraat) would permit them to follow
are that came naturally to them.
MAKE NOT QURAN A MEANS TO BEG
(٢٢١٦) وَعَنْ عِمْرَاتَ بْنِ حُصَيْنٍ أَنَّهُ مَرَّ عَلى قَاضٍ يَقْرَأُ ثُمَّ يَسْأَلُ فَاسْتَرْجَعَ ثُؤَّ قَالَ سَمِعْتُ رَسُوْلَ اللُّهِ
1 Bukhari # 4991, Muslim # 272-819, Musnad Ahmad 1-264.
2 Tirmidhi # 2953
3 Musnad Ahmad # 23507, Abu Dawud # 1477
4 Naaa! # 941

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
393
صَلَى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ قَرَأَ الْقُرْأنَ فَلْيَسْأَلِ اللّهُ بِهِ فَإِنَّهُ سَيَجِى أَقْوَامٌ يَقْرَأُوتَّ الْقُرَانَ
يُسْأَلُونَ بِهِ النَّاسَ- (رواه احمد الترمذى)
2216. Sayyiduna Imran ibn Husayn us àn +, is reported to have passed by a story
إِنَّ للهِوَ إِنَّا إِنَّيْهِ) first said رضى الله عنه teller who recited the Quran and then begged. So, Imran
sjiz1;) 'to Allah we belong and to Him is our return.' Then he narrated that he had
heard Allah's Messenger صلى الله عليه وسلم say. "He who recites the Quran must pray to
Allah for a reward, for, soon such people will crop up who will recite the Quran and
beg from people against it."1
COMMENTARY: This hadith (tradition)s sounds a note of warning to those who beg against
recitation of the Quran. As it is, this thing violates human values that a person must forsake
Allah and beg from a fellow human being thinking of him as the remover of his needs.
While reciting the Quran, the reciter must pray to Allah alone as he comes across different
verses, and again after finishing the recitation.
SECTION III
الفَصلُ الثَّالِثُ
WARNING AGAINST USING THE QURAN FOR WORLDLY ENDS
(٢٢١٧) عَنْ بُرَيْدَةً قَالَ قَالَ تَسْوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ قَرَأَ الْقُرُأَ يَتَأَقَّلُ بِهِ النَّاسَ جَاءَ يَوْمٌ
الْقِيَامَةِ وَوَجُهُهُ عَظُهُ لَيْسَ عَلَيْهِ لَهُ (رواه البيهقى فى شعب الإيمان)
2217. Sayyiduna Buraydah رضى الله عنه narrated that Allahi's Messenger صلى الله عليه وسلم said,
"If anyone recites the Quran in order to earn thereby a living from the people, then
on the day of resurrection, he will come with bones on his face. There will be no
flesh on it."2
BISMILLAH IS A VERSE
(٢٢١٨) عَنِ ابْنِ عَبَّاسِ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَعْرِفُ فَضْلَ الشُّوْرَةِ حَتَّى يَنْزِلَ عَلَيْهِ
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ (رواه أبوداود)
2218. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم could
بسم الله الرحمن) (not know the point of separation between two surah till (the bismalah
3 .was revealed (الزَّحِيمِ
COMMENTARY: This hadith (tradition) proves beyond doubt that (بسم الله الرحمن الرحيم) is a verse
of the Quran. It distinguishes one surah from another.
رضى الله عنه AN INCIDENT WITH IBN MASUD
(٢٢١٩) وَعَنُ عَلْقَمَةً قَالَ كُتَّا بِحِمُصَ فَقَرَأَ ابْنُ مَسْعُوْدٍ سُوْرَةً يُؤْسُفَ فَقَالَ رَجُلْ مَاهُكَّذَا أُنْزِلَتُ فَقَالَ
عَبْدُ اللَّهِ وَاللَّهِ لَقَرَ أْمَا عَلَى عَهْدِ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ أَحْسَنُتَ فَبَيْنَا هُوَ يُكَّلِّمُهُ إِذْ وَجَدَ مِنَّهُ
1 Tirmidhi # 2926, Musnad Ahmad 4-433
2 Baayhaqi in Shaab ul Eeman # 2625
3 Abu Dawud # 788

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
394
رِيُحَّ الْخُمْرٍ فَقَالَ أَتَشْرَبُ الْحُمْرَ وَتُكَذِّبُ بِالْكِتَابِ فَضَرَ بَه الْخُلَّـ (متفق عليه)
2219. Sayyiduna Alqamah us & , narrated that while they were in Hims.
Sayyiduna Ibn Masud us à+, recited to them the surah Yusuf. A man interrupted
that it was not revealed in that way. Abdullah uch>, said, "By Allah, I had recited
it in the times of Allah's Messenger صلى الله عليه وسلم (in this way) and he had commended
me." While he was thus coversing, he detected the smell of wine on him. So, he
asked, "Did you drink wine and belied the Book (of Allah)? Then he awarded him
the prescribed punishment.1
COMMENTARY: If Sayyiduna Abdullah ibn Masud u à +, way, reciting a mushhur
(established, known) reading, then this man belied the Quran and that amounted to
disbelief. If he recited a Shaadh (rare) reading then he merely belied the reading, not the
Quran. So, Ibn Masud's àn>, saying that he had belied the Book was in anger and as a
warning. This seems more correct because he did not blame him for apostacy. He only
awarded him the punishment for consuming wine.
Teebi al, said that Ibn Masud was +, had spoken the words in anger because if anyone
rejects an expression of a reading and the Quran then it is disbelief but not if he belies the
pronunciation and delivery.
This man had only rejected the pronounciation and delivery but not the Quran or the
reading. That is why Ibn Masud aan+, only punished him for consuming wine.
The ulama (Scholars) say that the smell from the mouth is enough evidence against anyone
of having consumed wine. However, the Hanafi and Shafii point of view is that mere
odour from the mouth is not enough evidence of wine consuming against anyone and he
cannot be awarded the prescribed punishment for it unless there is other evidence for it.
Sometimes sour apple and guava also give out an odour like some kind of wine.
As for this particular incident Sayyiduna Ibn Masud we al >, may have had this man's
confession or there may have been witnesses against him. So he awarded the prescribed
punishment to the man (for wine-consuming).
COLLECTION OF THE QURAN
(٢٢٢٠) وَعَنْ زَيْدٍ بُنِ ثَابَتٍ قَالَ أَرْسَلَ إِلَىَّ أَبُوبَكْرٍ مَقْتَلَ أَهْلِ الْيَمَامَةِ فَإِذَا حُمَرُ بْنُّ الْخُطَّابِ عِنْدَهُ قَالَ
أَبُوْبَكْرٍ إِّ عُمَرَ آَتَانِي فَقَالَ إِثَّ الْقَتْلَ قَدِ اسْتَخَرَّ يَومَ الْتَمَامَةِ بِقُرَّاءِ الْقُرْانٍ وَإِ آَخْشَى إِنْ
اسْتَحَرَّ الْقَتْلُ بِالْقُرَّاءِ بِالْمَواطِنِ فَيَذْ هَبُ كَثِيْرٌ مِنَ الْقُرْانٍ وَ إِّ آَرَى الْ تَأْمُرَ يَجِّمُحِ القُرْأنْ قُلْتُ
لِعُمَّرَ كَيْفَ تَفْعَلُ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ عُمَرُ هُذَا وَاللَّهِ خَيْ فَلَمْ يَزَلُ عُمَّرُ
يُرَاجِعْنِى حَتَّى شَرَءَ اللّهُ صَدْرِىٌ لِذَلِكَ وَرَأَيْتُ فِيْ ذُلِتَ الَّذِى رَأَى عُمَرُ قَالَ زَيْدْ قَالَ أَبُوْبَكْرٍ إِنَّكَ رَجُلْ
شَابْ عَاقِلْ لَا نَثَّهِمُكَ وَقَدُ كُنْتَ تَكْتُبُ الوَحْيِى لِرَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَتَّبَّعِ الْقُرْآنَ
فَاجْمَعْهُ قَوَ اللّهِ لَو كَلَّقُونِى نَقُلَ جَبَلٍ مِنَ الْجُبَّلِ مَا كَانَ أَثْقَلَ عَلَّىَّ مِمَّا أَمَرَنِى بِهِ مِنْ جَمْعِ الْقُرْانٍ قَالُ قُلْتُ
1 Bukhari #5001, Muslim # 249-301, Musnad Ahmad 1-378.

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
395
كَيْفَ تَفْعَلُونَ شَيْئًا لَمْ يَفْعَلْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ هُوَ وَاللّهِ خَيْ فَلَمْ يَزَلُ اَبُوُبَّكٍُ
يُرَاجِعْنِيْ حَتَى شَرَءَ اللَّهُ صَدُرِىٌ لِلَّذِى شَرَعَ لَّهُ صَدْرَ أَبُوْبَّكْرٍ وَعُمَرَ فَتَتَبَّعْتُ الْقُرْاَ أَجْمَعُهُ مِنَّ الْعُسُبِ
وَالذِّخَافِ وَصُدُوْرِ الرِّجَالِ حَتَّى وَجَدْتُّ أَخِرَ سُوْرَةِ الثَّوْبَةِ مَعَ آتٍ خُزَيْمَةِ الْأَنْصَارِيِّ لَمُ أَجِدْهَا مَعَ آَحَدٍ
غَيْرِهِ لَقَدْ جَآءَ كُمْ رَسُوْلْ مِنْ أَنْفُسِكُمُ حَتَّى خَاتِمَةٍ بَرَاءَةٍ فَكَانَتِ الصُحُفُ عِنْدَ آَبٍ بَكْرٍ حَتَّى تَوَفَّاهُ اللَّهُ ثُمَّ
عِنْدَ عُمَّرَ حَيَاتُهُ ثُمَّ عِنْدَ حَفْصَةً بِنْتٍ عُمَرَ - (رواه البخارى)
رضى الله عنه narrated that Sayyiduna Abu Bakr رضى الله عنه Sayyiduna Zayd ibn Tahabit .2220
summoned him after the (large scale) killing of the warriors at al-yamamah.
Indeed, Sayyiduna Umar ibn al-Khattab usan +, was with him. Sayyiduna Abu Bakr
-had visited him and pointed out to the large رضى اللهعنه said to him that Umar رضى الله عنه
scale killing of the reciters of the Quran during the battle of al-Yamamah. He
apprehended that if they continued to be killed at this scale during other battles,
they could lose a great portion of the Quran. Therefore, he suggested that he
رضى asked Umar رضى الله عنه should arrange for the Quran to be collected. But, Abu Bakr
.had never done صلى الله عليه وسلم how he could do what Allah's Messenger الله عنه
Nevertheless, Umar As an +, said, 'By Allah, this is best" and he did not cease to
persuade him till Allah made him see the wisdom in it, so he concurred with
Umar's idea about it.
Zayd رضى الله عنه said that then Abu Bakr رضى الله عنه said to him, "You are young and
intelligent and cannot be suspected. Besides, you were a scribe who recorded the
wahy that was revealed to Allah's Messenger صلى الله عليه وسلم. So, search for the Quran
and collect it together." Zayd wan>, commented, 'By Allah, if they had assigned to
me the shifting of a mountain among the mountain that would not have been as
burdensome and difficult for me than the putting together of the Quran which task
he had assigned to me."
صلى الله عليه Then he asked him. "How will you do something that Allah's Messenger
, had never done?" He said, "By Allah, this is best." He continued to persuade
him till Allah made him see the wisdom in it as He had made Abu Bakr weal+, and
Umar see it. So, he began to search for the Quran collecting it from palm-branches
white stones and hearts of men (who had memorized the Quran). He finally found
the concluding portion of surah al-Bara'ah with Sayyiduna Abu Khuzaymah al-
Ansari رضى الله عنه. He was unable to find it with anyone else.(it was:)
لَقَدُ جَاءَكُمْ رَسُوْلْ قِنْ آَنْفُسِكُمْ
(Surely, a messenger has come to you from among yourselves ... ) (to the end of the
surah. 9:128-129)
The suhuf (Sheets of the Quran that he had collected) were deposited with Abu
Bakr رضى الله عنه till Allah took him away. Then they were with Umar رضى الله عنه all his life.
1.رضى اله عنه Then they were with (Sayyidah) Hafsah bint Umar
1 Bukhari # 4SS6

396
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
COMMENTARY: Sayyiduna Abu Bakr we also, had sent an army to Yamamah under the
command of Sayyiduna Khalid ibn Walid As a >). In the ensuing fierce battle Muslamah
Kadhdhab was killed. (He was claimant to prophet hood). The Muslims also suffered
heavy reverses and many of those who had committed the Quran to memory were
martyred. Between seven hundred and twelve hundred Muslims were martyred.
Till then, the Quran was preserved in complete form only in memories.
So, Sayyiduna Zayd ibn Thabit a>, was commissioned to put the Quran together. Zayd a>,
4.$ had written most of the revelation being one of the twenty four scribes who wrote it down.
The four caliphs were also among them. Moreover, Zayd ass , was trusted and dutiful.
THE FORM OF THE QURAN IN THE TIMES OF THE PROPHET MUHAMMAD Ly, ledo
The noble Quran was written down in the Prophet Muhammad's صلى الله عليه وسلم times too but it
was not in book form or as a single collection. It was inscribed on palm-leaves, on stones,
on bones and on other things and was in the custody of different people. The reason was
that whenever it was revealed the Prophet Muhammad yle an dictated it to his scribes
to inscribe on any of these things at hand at that time.
رضى الله عنه Sayyiduna Abu BAkr , صلى الله عليه وسلم After the death of the Prophet Muhammad
approved the suggestion of Sayyiduna Umar As a>). He had these different writings on
various things collected and put down neatly in several sheets.
Furthermore, the Quran that we have now-a-days in a sequence of surahs, had not this
arrangement in the times of the Prophet Muhammad , as Lo. Rather, after him, this
sequence was decided by the ijtihad (independent judgment) of the sahabah (Prophet's
companions) (++ às>). Of course, the verses were arranged in sequence in the Prophet
Muhammad's صلى الله عليه وسلم times according to his instructions. The method was that
whenever Jibril (gabriel) Jiale brought a revelation according to the situation land needs,
he also said that the verse belonged to such-and-such surah before a certain verse or after
it. The Quran is inscribed in the Preserved Tablet (Luh Mahfuz (bis) in the same
sequence and arrangement. The noble Quran was brought from there to the lowest heaven.
Then Jibril (gabriel) عليه السلام brought down to the Prophet Muhammad صلى الله عليه وسلم surahs or
verse of the Quran from there in keeping with the situation and need.
In short, the revelation of the Quran was not in the same sequence as it is recited these
days. Every year in Ramadan, Jibril (gabriel) >Jule revised the Quran according to the
sequence of revelation, and in Ramadan of the year when the Prophet Muhammad la.
, died, he revised it with him twice.
Sayyiduna Zayd ibn Thabit u à +, did not find the concluding portion of surah Bara'ah
with anyone other than Abu Khuzaymah que a (+). Of course those sahabah (Prophet's
companions) « a», who had committed the Quran to memory also had these verses of
Bara'ah with them in memory. Among the sahabah (Prophet's companions) pean ~>, who
had memorized the entire Quran in the times of the Prophet Muhammad , à were
,رضى الله عنه Abu Darda ,رضى الله عنه Zayd ibn Thabit ,رضى الله عنه Mu'adh ibn Jabar ,رضى الله عنه Ubayy ibn Ka'b
and others.
When Sayyiduna Zayd ibn Thabit usa+, accomplished his task at the behest of Sayyiduna
Abu Bakr رضى الله عنه, all the sahabah (Prophet's companions) رضى اللهعنهم concurred with it. Then,
it was arranged in several scrolls or sheets. It had not taken the shape of a single book or
collection till then. Those sheets were retained by Abu Bakr was+, and after him by Umar

397
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
.رضى الله عنه all his life. After him, they were kept with his daughter, Sayyidah Hafsah رضى الله عنه
Then Sayyiduna Uthman was >, put together all the sheets in one mashaf (copy of Quran).
The he had many copies of it made out and disbursed throughout most of the cities of the
Islamic state. This will be seen in the next hadith (tradition).
رضى الله عنه THE ARRANGEMENT & COLLECTION OF THE QURAN BY UTHMAN
(٢٢٢١) وَعَنْ آَنَسِ بُنِ مَالِكٍ أَثَّ خُذَيْفَةَ بْنَ الْيَمَاٍ قَدِمَ عَلَى عُقْمَانَ وَكَانَ يُغَازِىُّ أَهْلَ الشَّامِفِى
فَتْحِ آَرٌمِيْنِيَّةٍ وَأَذَرُ بِيْجَانَ مَعَ أَهْلِ العِرَاقِ فَأَفْزَءَ حُذَيْفَةً إِخْتِلَافُهُمْ فِى القِرَاءَةِ فَقَالَ حُذَّيْفَةٌ لِكُثُمَّانَ
يَا أَمِيْرَ الْمُؤُّمِنِينَ آَدْرِكُ هَذِهِ الْأُمَّةَ قَبْلَ أَنْ يَخْتَلِفُوا فِى الْكِتَابِ اخْتِلَافَ الْتَهُوْدِ وَالنَّصَارِى فَأَرْسَلَ
عُثْمَانُ إِلَى حَقْصَةَ أَْ أَرْسَلِى إِلَيْنَا بِالشُّحُفِ نَنْسَخُهَا فِى الْتَصَاحِفِ ثُمَّ نَرُدُّهَا إِلَيْكِ فَأَرْسَلَتُ پِهَا
حَقْصَةٌ إِلى عُثْمَانَ فَأَمَرَ زَّيْدَ بْنَ ثَابِتٍ وَعَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَسَعِيْدَ بْنَّ الْعَاصِ وَعَبْدَ اللَّهِ بْنَ اخَارِثِ بُنِ
هِشَاءٍ فَنَسَخُوُ هَا فِىِ المَصَاحِفِ وَقَالَ عُقْمَاهُ لِلّرَحْطِ القُرَشِيْنَ القَّلَاثِ إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بُنُ
ثَابِتٍ فِي شَىْء مِنَ الْقُرْآنٍ فَاكُتُبُوْهُ بِلِسَانٍ قُرَيْشٍ فَإِنَّمَا نَزَلَ بِلِسَانِهِمْ فَفَعَلُوا حَتَّى إِذَا نَسَخُوْا الشُّكُفَ
فِي مَصَاحِفَ رَدَّ عُقْمَاكُ الشُّحُفَ إِلى حَفْصَةً وَأَرْسَلَ إِلَى كُلِّ أُقْقٍ بِمُصْحَفٍ مِمَّا نَسَخُوًا وَأَمَرَ بِمَا سِوَاهُ مِنَ
الْقُرْآنٍ فِيْ كُلِّ صَحِيْفَةٍ أَوْ مُصْحَفٍ أَنْ يُحُرَقَ قَالَ ابْنُ شِهَابٍ فَأَخْبَرَنِ خَارِجَهُ بْنُ زَيْدِ بُنِ ثَابِتِ آَنَّه
سَمِعَ زَيْدَ بُنَ ثَابِتٍ قَالَ فَقَدْتُ أَيَّةً مِنَ الْأَخْزَابِ حِيْنَ نَسَخْنَا الْمُصْحَفَ قَدُ كُنْتُ أَسْمَعُ رَسُولَ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَأُ بِهَا فَالْتَمَسْنَا هَا فَوَجَدْنَا هَا مَعَ خُزَيْمَةَ بْنِ ثَابِتٍ بِ الْأَنْصَارِيِّ مِنَ الْمُؤْمِنِيْنَ رِجَالْ
صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَاَ لْقُنَاهَا فِيْ سُوْرَتِهَا فِي الْمُصْحَفِ- (رواه البخارى)
2221 Sayyiduna Anas ibn Maalik narrated that Sayyiduna Hudhayfah ibn Yaman
when he was preparing war equipment رضى الله عنه visited Sayyiduna Uthman رضى الله عنه
for Shaam(syria) and Iraq for their battle against Armenia and Azerbayjan. He was
alarmed at their difference in reading the Quran. So, he said to Sayyiduna Uthman
O amir (commander) ul-muminin, put this ummah (people/followers) on" ,رضى الله عنه
the correct course before they differ about the Book, like the disagreement of the
Jews and Christians (among themselves)." So Sayyiduna Uthman رضى الله عنه sent for
the sheets which Sayyidah Hafsah رضى الله عنها had (in safe-keeping) so that he would
make their copies and then return them to her. She sent the sheets to Sayyiduna
Uthman رضى الله عنه who instructed Sayyiduna Zayd ibn Thabit رضى الله عنه, Sayyiduna
Abdullah ibn Zubayr رضى الله عنه, Sayyiduna Saeed ibn Al-Aas رضى الله عنه and Sayyiduna
Abdullah ibn al-Harith ibn Hisham us &>, and they made the copies of the sheets.
Utham رضى الله عنه also instructed the three men of Quraysh (entrusted with this task)
that if they disagreed with Sayyiduna Zayd رضى الله عنه about (the dialect of) the Quran
then they should write it in the dialect of the Quraysh, for it had been revealed in
their dialect. So, they did that. They produced several copies of the sheets and

398
Vol.2
Translation & Commentary of MISHKATUL MASAABIH
Sayyiduna Uthman رضى الله عنه returned them to Sayyidah Hafsah رضى الله عنها. He
dispatched a copy each of what they had produced to every region with orders that
any sheet or book that had a part of the Quran in an other form should be burned.
(One of the narrators) Sayyiduna Ibn Shihab As a +, said that Sayyiduna
Kharijah رضى الله عنه, son of Sayyiduna Zayd ibn Thabitرضى الله عنه, said to him that he
heard Zayd ibn Thabit usan +, say that when they were copying the Quran, he could
not find a verse of surah al-Ahzab which he had heard Allah's Messneger 4,le and
, recite. On searching for it, he found it with Sayyiduna Khuzaymah ibn Thabit
al-Ansari رضى الله عنه . (It was:)
مِنَ المُؤْمِنِيْنَّ رِجَالْ صَدَقُوْا مَاعَاهَدُوًا للهُ عَلَيْهِ
{Among the believers are men who are true to the covenant they made with Allah.)
(33:23)
So, they added it to the surah (where it belonged) in the copy of the mashaf (Quran).1
COMMENTARY: Kirmani au», has explained in his Sharh (explanatory book) of Bukhari
so that the meaning given in the (يغرى) is used in the sense of (يغازى) that the word رضى الله عنه
translation depicts it correctly Mulla Ali Qari atu, and Shaykh (Great religious Scholar)
Abdul Haq Muhaddith Dahlawi al , have said that the noun of the verb (35) and the
subject of (يغازى) is Hudhayfah رضى الله عنه (so that not Uthman رضى الله عنه but Hudhayfah رضى الله عنه had
led the Syrians and Iraqis at the conquest).
The Jews and Christians had manipulated their Books and Hudhayfah >, was afraid
that the Muslims might do that with Allah's Book. So, Uthman « a>, called a meeting and
presented this fear before them. The members of the meeting numbered about fifty
thousand men. He told them that the people disputed on the readings of the Quran and
condemned each other practice of the reading though this nearly amounted to disbelief.
Then it was decided to bring the people to one mashaf (copy of Quran).
The Quran was revealed in the dialect of the Quraysh but on the Prophet"s , 4,le an lo
request for making it easy for the people, the concession was made. Everyone was allowed
to read in his own dialect. However, Uthman can», was compelled to abrogate all dialects,
save the Quraysh dialect, because of serious differences.
Sakhawi às >, has reported some places where these people charged with producing an
official text differed. For instance, Zayd wan>, had in mind (ou) but the others heid it to
be (eytlı) and Uthman san>, upheld their contention. They also disagreed about (s) and
.(لم يتسنه) added to it (٥) had a رضى الله عنه Uthman
The copies that were ordered to be burnt included the sheets with Sayyidah Hafsahanno;
and those with other people.
However, Sakhawi رضى الله عنه said that Uthman رضى الله عنه spared the sheets of Sayvidah Hafsah
we à , and burnt those with other people. Later, when Marwan beraine governor of
Madinah he called for the sheets from her that he might burn them 'but she refused to give
them to him. When she died, Marwan got them from her brother, Abdullah ibn Umar al»,
" and burnt them lest they get into wrong hands and the differences might crop up again.
The copies made out at Uthman's wan>, behest were five. But, Abu Dawud says that they
1 Bukhari # 4987, Musand Ahmad 5.188

399
Translation & Commentary of MISHKATUL MASAABIH
Vol.2
were seven. One of them was sent to Makkah. The others went to Shaam (syria), Yemen,
Bahrain, Busrah, Kufah and Madinah.
THE WORN OUT PAGES OF THE MASHAF (QURAN)
The ulama (Scholars) differ on what should be done with the worn out pages of the Quran
that cannot be used for reading. Should they be burnt or washed. Some of them say that
they should be burnt because that leaves no possibility of their being misused or
disrespected in any way, but if they are washed then the water will flow on the ground and
possibly be trampled. However, some ulama (Scholars) prefer that the worn out pages
should be washed and the water (and residue) should be placed on a pure place, or, better,
its water should be drunk because it is a panacea and a cure for ills of the chest.
SAYYIDUNA UTHMAN'S رضى الله عنه ACTION
If Sayyiduna Uthman us an (+) had not burnt the other copies of the Quran and had spared
them, then later on they could have become a means of dispute and troubles among the
people,. His action had wisdom behind if and it cannot be proved that Shariah (Islamic
law) disallows burning of the pages of the Quran or that it is disrespectful.
FIRST COMPILING
The ulama (Scholars) write that the Quran was put together three times; First it was
collected in the times of the Prophet Muhammad ,L,lado, but it was not compiled in a
single mashaf (book/collection) all together. Secondly, it was collected in the era of
Sayyiduna Abu Bakr war», and, in fact, he was the first man to collect the entire Quran
together and may Allah shower mercy on him. Then the third time Sayyiduna Uthman (+)
« à consulted all the Sahabah (Prophet's companions) ,a>, and put the Quran together
in a book form and made copies of that and it was authenticated in the dialect of the
Quraysh, and he sent the copies to other neighbouring places, this was done in 25 AH.
Different motives: Sayyiduna Abu Bakr's « as », motive in putting together the entire
Quran was his fear that some portion of the Quran might be lost if it was not compiled in a
single form. As for Sayyiduna Uthman we at +, he was driven to do that to counter
possibilities of disagreement in the ummah (people/followers). This means that he did not
really put the Quran together but warded off possibility of disputes within the ummah
(people/followers) and brought them to one dialect (that of the Quraysh)
WHY NO BISMILLAH TO BEGIN SURAH BARAAH
(٢٢٢٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قُلْتُ لِكُثْمَانَ مَا حَمَلَكُمُ عَلَى أٌَ عَمَدْ تُمْ إِلَى الَّانْفَالِ وَهِىَ مِنَ الْمَقَانِي وَ
إلى بَرَاءَةٍ وَهِىَ مِنَ المِئِيْنِ فَقَرَنْتُمُ بَيْنَهُمَا وَلَمْ تَكْتَبُوْا سَطْرَ بِسْمِ اللَّهِ الرَّحْمُنِ الرَّحِيُمِ وَ وَضَعْتُهُوْهَا فِى
السَّبْعِ الْتُوَلِ مَا حَمَلَكُمْ عَلَى ذَلِكَ قَالَ عُقْمَاهُ كَانَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِمَا يَأْتِ عَلَيْهِ
الزَّمَاءُ وَهُوَ يُنْزَّلُ عَلَيْهِ السُّوَّرُ ذَوَاتِ الْعَدَدِ وَكَانَ إِذَا نَزَّلَ عَلَيْهِ شَىْءٌ دَمَا بَعْضَ مَنْ كَانَ يَكُتُبُ فَيَقُولُ
ضَعُوْا هُؤُ لَاءِ الْآيَاتِ فِي السُّوْرَةِ الَّتِ يُذْكِّرُ فِيْهَا كَذَا وَكَذَا فَإِذَا نَزَلَتْ عَلَيْهِ الْأَيَّةُ فَيَقُولُ ضَعُوْا هَؤُلَاءِ الْآيَةِ
فى السُوْرَةِ الَّتِ يُذْكِّرُ فِيْهَا كَذَا وَكَذَا وَكَانَتِ الْأَنْفَالُ مِنْ آَوَائِلٍ مَانَزَّلَتُ بِالْمَدِيْنَةِ وَكَانَتْ بَرَاءُ مِنْ آخِرِ
الْقُرْآنٍ نُزُوْلًا وَكَانَتْ قَِّتُهَا شَبِيْهَةٌ بِقِقَتِهَا فَقُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَهُ يُبَيِّنْ لَنَا أَّمَا

Vol.2
Translation & Commentary of MISHKATUL MASAABIH
400
مِنْهَا فَمِنْ أَجُلٍ ذُلِكَ قَرَنْتُ بَيْنَهُمَا وَلَمْ أَكْتُبُ سَطْرَ بِسْمِ اللهِ الرَّحُمْنِ الرَّحِيُّمِ وَوَضَعْتُهَا فِي السَّبْعِ
.
التكول- (روه احمد والترمذى وابوداؤد)
رضى الله narrated that he asked Sayyiduna Uthman رضى الله عنه Sayyiduna Ibn Abbas .2222
4. "What brought you to place al-Anfal which is among al-mathani with Baraah
which is among al-miin, joining them without distinguishing between them by
writing ( los ji ), and why did you put it (al-Anfal) with the seven long ones
(as sab'at-tool)? Why did you do it?" Sayyiduna Uthman us a+, answered, "With
the passage of time, many surahs (chapters) were revealed to Allah's Messenger
duy ile an. So, with every fresh revelation, he sent for some of his scribes and
instructed them to insert the verses in the surah that mentions this or that; and
when a verse was revealed, he instructed them to insert it in such-and-such surah
with a certain subject matter. As for al-Anfal, it was among the first to be revealed
in Madinah and Baraah was among the last of the Quran to be revealed, its subject-
matter being similar to that of the other Allah's Messenger صلى الله عليه وسلم was taken
away and he did not specify to us whether it belonged to it. It is for this reason, I
paired them without writing(بسم الله الرحمن الرحيم) between them and put them among as-
saba tool (seven long ones)."1
COMMENTARY: The surahs (chapters) of the Quran are divided in the manner mentioned
in the hadith (tradition). From surah al Baqarah to surah Yunus are (at-tawal) which
means lengthy. The first seven surahs (chapters) are saba tawal or seven long ones because
they are lengthy. Then, from surah Yunus to surah ash-Suara are called al-mumin (of) the
hundreds, mumin being the plural of miah (At), meaning one hundred. These surahs
· (chapters) are made up of over one hundred verses, or near one hundred verses. Then,
from surah ash-Shuara to al-Hujurat are called al-mathani. They are less than one hundred
verses and their subject-matter is identical or repeated. Then from al-Hujurat to the end of
the Quran are al-mufassal because the bismillah between them is very near. These are
three kinds. The last of them al-mufassal is further divided into three kinds: tawal, awsat,
and qisar (long average and short).
From al-Hujurat to al-Burooj are the tawal mufassal, from there to (J) (al-Bayyinah) are
awsat mufassal and from there to the end of the Quran are qisar mufassal.
Now, let us look at the hadith (tradition), Sayyiduna Ibn Abbas we al+, asked that surah al-
Anfal which is an al-Mathani being made up of less than one hundred verses and Baraah
which is an al-miin made up of more than one hundred verses - why are they placed
together within at-tawal. Al-Anfal should have been with al-Mathani and Baraah with
almin? And why is (~ flow lhe) not written between them?
Sayyiduna Uthman was>, explained that there was a possibility that they were no: two but
one surah, so are placed with at-tawal without bismillah separting them. " they are two
surahs (chapters) then they have to be separated, so are distinguished as two.
1 Tirmidhi # 3097, Abu Dawud # 786, Musand Ahmad 1-57 (3 399)