Indexed OCR Text

وقال أبوجعفر النحاس: المختار أن تأليف السور على هذا الترتيب من رسول الله صلى الله
عليه وسلم لحديث واثلة أعطيت مكان التوراة السبع الطوال قال: فهذا الحديث يدل على
أن تأليف القرآن مأخوذ عن النبي صلى الله عليه وسلم، وأنه في ذلك الوقت .!
Someone could make the objection that from a narration of Tirmidhi
Sharif it is gauged that the sequence between Sūrah al-Anfal and Sūrah
al-Bara'ah is a result of ijtihad. The Hadith in question reads as follows:
حدثنا ابن عباس قال قلت لعثمان بن عفان ما حملكم أن عمدتم إلى الأنفال وهى من
المثانى وإلى براءة وهى من المئين فقرنتم بينهما ولم تكتبوا بينهما سطر بسم الله الرحمن
الرحيم ووضعتموهما فى السبع الطول ما حملكم على ذلك فقال عثمان كان رسول الله -
صلى الله عليه وسلم- مما يأتى عليه الزمان وهو تنزل عليه السور ذوات العدد فکان إذا نزل
عليه الشىء دعا بعض من كان يكتب فيقول ضعوا هؤلاء الآيات فى السورة التى يذكر
فيها كذا وكذا وإذا نزلت عليه الآية فيقول ضعوا هذه الآية فى السورة التى يذكر فيها كذا
وكذا وكانت الأنفال من أوائل ما أنزلت بالمدينة وكانت براءة من آخر القرآن وكانت قصتها
شبيهة بقصتها فظننت أنها منها فقبض رسول الله -صلى الله عليه وسلم - ولم يبين لنا أنها
منها فمن أجل ذلك قرنت بينهما ولم أكتب بينهما سطر بسم الله الرحمن الرحيم فوضعتها
فی السبع الطول.2
The gist of this narration is that Hadrat 'Uthman radiyallahu 'anhu
arranged these two surahs according to his ijtihad. This narration is
also found in Musnad Ahmad but it contains a well-known narrator by
the name of Ibn Lahi ah whom most experts in the field of Hadith
consider to be weak. Furthermore, it has another narrator by the name
of 'Auf ibn Abī Jamilah. Hafiz Ibn Hajar rahimahullah states that he
stands accused of being a Qadarī and a member of the Shi ah sect:
ثقة رمي بالقدر والتشيع.
3
فقال بندار: والله لقد كان عوف قدریا رافضیا شيطانا.1
1 الإتقان في علوم القرآن: 17511-177، ط: بيروت.
2 رواه الترمذي: 13912، أبواب التفسير، ط: فيصل.
3 تهذيب التهذيب: 8\143.
361

Takhrīj al-Khalāl:
والحديث ضعيف فيه يزيد الفارسي مجهول، وذكره البخاري في الضعفاء، وضعف الحديث
أحمد شاكر.2
This Hadith is also found in Musnad Ahmad, vol. 2, p. 221:
قال الشيخ شعيب الأرنؤوط في تعليقاته على مسند الإمام أحمد (رقم 399): إسناده
ضعيف، ومتنه منکر.
Mabāhith fi 'Ulūm al-Qur'ān:
وحديث سورتي الأنفال والتبوبة الذي روى عن ابن عباس يدور إسناده في كل رواياته على
يزيد الفارسي الذي يذكره البخاري في الضعفاء، وفيه تشكيك في إثبات البسملة في أوائل
السور كان عثمان رضي الله عنه يثبتها برأيه وينفيها برأيه، ولذا قال فيه الشيخ أحمد شاكر
في تعليقه علیه بمسند الإمام أحمد: إنه حدیث لا أصل له. وغاية ما فيه أنه يدله على عدم
الترتيب بين هاتين السورتين فقط. 3
Allāh ta'ālā knows best.
The wisdom behind the arrangement of the Qur'an being different from the
sequence of revelation
Question
What is the wisdom behind the arrangement of the Qur'an being
different from the sequence of revelation?
Answer
When it comes to the sequence of revelation, the Makkan surahs were
revealed first during the Makkan period because there was a greater
need for them in Makkah Mukarramah.
While in Makkah Mukarramah, there was a need for rectification of
beliefs, the truthfulness of Rasūlullah sallallahu 'alayhi wa sallam, the
genuineness of the Qur'an, taking admonition from nations of the past,
1 ميزان الإعتدال: 4\225.
2 تخريج الخلال: 511.
3 مباحث في علوم القرآن للمناع القطان، ص 114. وللمزيد أنظر: الإتقان في علوم القرآن: 17511-178،
ومباحث في علوم القرآن للمناع القطان، ص 141-145.
362

disparagement of unbelief and polytheism, glad tidings of Paradise, the
terrifying scenes of Hell, the different types of unbelief and
polytheism, fear of the Resurrection, the importance of worship,
instructing the Muslims to exercise patience, etc. This is why the
Makkan sūrahs were revealed first.
When the Islamic state was formed in Madinah Munawwarah, the
following aspects needed to be explained: salah, fasting, jihad,
dealings, the importance of spending in Allah's cause, the need for
masājid, injunctions of worship, solutions to mutual disputes, Islamic
etiquette and morals, encouragement towards the Hereafter,
disinclination from the world, social and moral dealings, disparaging
the hypocrites and hypocrisy, informing about their conspiracies,
culturing of the self, domestic life, political and administrative issues,
rights of husband and wife, rights of relatives, and so on. This is why
the Madinan surahs which contain all these themes were revealed in
Madīnah Munawwarah.
However, when arranging the Qur'an, the Madinan surahs which are
comprehensive and contain all types of injunctions were placed first.
Yes, some of the lengthy Makkan surahs which are comprehensive and
contain a total refutation of Judaism and Christianity have also been
placed towards the beginning, e.g. Sūrahs al-A'raf and al-An'ām. Sūrah
al-Fatihah [a Makkan sūrah] is - so to say - the text for the entire
Qur'an [while the remainder of the Qur'an is its elucidation]. This is
why it is placed first.
Allāh ta'ālā knows best.
افلا يتدبرون القرآن :A reply to a misgiving about the verse
Question
In the following verse, if we were to remove the word "many" from it,
it would mean that a few discrepancies are to be found in the Qur'an as
is the case with the Taurah and Injil after they were distorted and
altered by the Jews and Christians.
أَفَلاَ يَتَدَبَّرُوْنَ الْقُرْانَ ﴿ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللهِ لَوَجَدُوْا فِيْهِ اخْتِلاَفًا كَثِيْرًا
Do they not ponder over the Qur'an? Had it been from someone other than
Allah, they would have certainly found many discrepancies in it.1
1 Sūrah an-Nisa', 4: 82.
363

Answer
It is not necessary for every restriction to be definitive. Sometimes a
restriction is incidental. For example, Allah ta'ālā says:
لا تأكلوا الربوا أضعافا مضاعفة
Do not devour usury, doubling and redoubling it.1
This does not mean that small amounts of usury will be permissible.
Rather, it is based on the norm. Furthermore, a restriction is
sometimes brought to demonstrate additional repugnance. In this
context, it is such an evil trait in you that you devour interest in the
first place, and then devour it in multiples. This is similar to someone
saying: "How can you be vulgar in the masjid?" This does not mean
that vulgarity outside the masjid is permissible. It is said to
demonstrate more repugnance. Take the following as another
example:
لا تكرهوا فتيتكم على البغاء ان اردن تحصنا
Do not compel your slave-girls into prostitution if they desire chastity.2
In other words, the slave-girls want to lead a chaste life, yet you
compel them into prostitution !? What a despicable act on your part!
You can now understand the verse under discussion in the same light.
In other words, it does not mean that slight discrepancies are to be
found in the Qur'an. What it solely means is that had it been from
anyone other than Allah ta'ala, there would have been many
discrepancies and the entire system would have been topsy-turvy. A
simple example can be understood from our ways of expression. For
example, a senior chief has a son who is foolish and inexperienced. He
cannot differentiate the genuine from the counterfeit. People say with
reference to him: "If the son were to become the chief after his father,
there will be a lot of corruption in the land." This does not mean that
there is a bit of corruption at present. This statement is only giving
information of the future - that when the son becomes chief, there
will be a lot of corruption without any focus on the status quo at
present.
Another meaning of this verse is that if this Qur'an was from someone
else and not from Allah ta'ala, then it is the norm of Allah ta'ala that
1 Sūrah Āl 'Imran, 3: 130.
2 Sūrah an-Nur, 24: 33.
364

when a person falsely claims prophet-hood, many discrepancies and
contradictions are found in his speech. Take the example of Ghulam
Ahmad Qādiyanī whose speech is filled with contradictions.
Furthermore, had the Qur'an been from someone other than Allah
ta'ala and it were to foretell incidents, because he [the one other than
Allah] is not knower of the unseen, his prophecies would contradict
the reality. Thus the words, "many discrepancies" depict the reality of
the situation, and the word "many" is not definitive.
Allāh ta ālā knows best.
سبعة أحرف A clear explanation of
Question
Could you please provide a simple explanation to the following Hadith:
أنزل الله القرآن على سبعة أحرف كلها شافٍ كافٍ فقال عثمان: وأنا أشهد معهم.
Allah ta'ālā revealed the Qur'an in seven dialects. All of them are categorical
and sufficient. 'Uthman said: I testify with them.
Answer
This blessed Hadith is narrated by more than 20 Sahabah and it is
almost on the level of a mutawatir Hadith. The word harf refers to
modes and ways of recitation. However, the 'ulama' and commentators
of Hadith have various opinions on the meaning of this Hadith.
The majority of 'ulama' say that the word sab'ah is taken in its original
meaning and refers to the number seven. There are more than 40
opinions in this regard. 'Allāmah Suyūtī rahimahullah explains the
different meanings in al-Itqan but we cannot understand some of them
at all. We have left aside those which we could not understand. For
example, unrestricted and restricted, abrogating and abrogated and so
on which have nothing to do with pronunciation, or order and
prohibition, categorical and allegorical, lawful and unlawful ... nor does
it entail changing difficulty with ease. Some of the opinions which are
liked by the commentators are explained below.
(1)
It refers to the style of pronunciation of seven eloquent tribes. Who
are these seven tribes? There are different opinions as regards their
identities. According to some, the seven are as explained by myself in a
couplet:
365

قریش هذیل تمیم هوازن - وازد ربیعة وسعد بن بكر
Quraysh, Hudhayl, Tamīm, Hawāzin, Azd, Rabī'ah and Sa'd ibn Bakr.
Other scholars say they are:
هذيل كنانة وقيس وضبة - تيم الرباب وأسد قريش
Hudhayl, Kinānah, Qays, Dabbah, Taym ar-Rubāb, Asd [ibn Khuzaymah] and
Quraysh.
However, the objection to this opinion is that the commentators
themselves cannot concur on who the seven tribes are. Furthermore,
the qira'at comprise of the vocabulary of more than seven tribes. The
vocabulary of the different tribes as collated by Abū 'Ubayd number
more than seven. In addition to this, based on the difference which
exists between Hadrat 'Umar radiyallahu 'anhu and Hisham ibn Hakīm
radiyallahu 'anhu, we learn that it does not refer to different tribes
because both of them belonged to the Quraysh. It is also a far-fetched
explanation to say that one Sahabi heard it according to one tribe and
another Sahabī heard it according to another tribe. Moreover, Hadrat
'Uthman radiyallahu 'anhu laying down the recitation according to one
vocabulary and placing restrictions on the others does not make sense.
This view of several tribes is held by Abu 'Ubayd ibn Salam and others.
(2)
The sab'atu ahruf refer to:
أمانتهم وأماناتهم .Changes in the singular, dual and plural, e.g .1
باعد بين أسفارنا بالماضي والأمر .Past and future tense, e.g .2
قالت نسوة وقال نسوة .Masculine and feminine, e.g .3
تعلمون ويعلمون .The second person and third person, e.g .4
ننشزها وننشرها .Changing a letter with another letter, e.g .5
6. The i'rab (e.g. difference between the subject and object), e.g.
هنّ أطهر لكم بالرفع والضم
تحتها الأنهار ومن تحتها الأنهار .Additions and subtractions, e.g .7
This is most probably the view of Ibn Qutaybah.
366

Ibn Jazarī rahimahullah explains the differences in readings as follows:
بخل بخل بفتح الباء وضمها.
اختلاف حركة مع تغيير المعنى: فتلقى آدم من ربه بضم آدم وفتحه وكلمات بالرفع
والنصب.
اختلاف حروف مع تغيير المعنى: هنالك تبلو كل نفس وتتلو كل نفس.
اختلاف حروف مع تغيير الصورة ومع بقاء المعنى: بصطة بسطة صراط سراط.
اختلاف حروف مع تغيير اللفظ والمعنى: فاسعوا فامضوا.
التقديم والتأخير: وجاءت سكرة الموت بالحق وجاءت سكرة الحق بالموت.
الزيادة والنقصان: وما خلق الذكر والأنثى، والذكر الأنثى.
Many scholars approve of these two views but there are few objections
to them:
1. They do not concur on specifying the seven huruf.
2. Rasūlullāh sallallahu 'alayhi wa sallam is the most eloquent
among the Arabs. It is far-fetched to take such a meaning from
his speech which the mind does not go to. For example, if
someone says زيد كثير الرماد (Zayd has a lot of ash) and takes the
meaning of generosity from it [because a lot of ash means
many fires are burnt in his house, which means a lot of food is
زيد أسد :cooked by him and fed to peoplel, or if someone says
(Zayd is a lion) and takes it to mean his bravery, then this is
acceptable. But it is quite strange and surprising to take the
above-listed meanings from سبعة أحرف - meanings which do
not even remotely come into the mind.
3. Most of the differences among the qurra' are with regard to
the nature of pronunciation of words while the above-
mentioned reasons pay very little attention to differences in
dialects.
4. A major objective of the various qira'at is to provide ease to
the ummah while most of the above do not take ease into
367

consideration. If someone reads وجاءت سكرة الموت بالحق what
difficulty is there for him to read وجاءت سكرة الحق بالموت ? How
وما in the verse خلق difficult is it for him to read or leave out
?خلق الذكر والأنثى
5. The above-listed seven reasons which are difficult to specify,
can be reverted to just three reasons which will not be difficult
at all. They are:
(1) اختلاف اللفظ والمعنى كمالك وملك، (2) اختلاف اللفظ دون المعنى مثل هلم و
تعال، أو فاسعوا وفامضوا، (3) اختلاف اللهجة: إمالة، ترقيق، تفخیم، قصر، مد، إدغام،
فك إدغام وغيرها.
(4)
It refers to recitation of a word in up to seven different ways. For
example, there are six ways of reading the word ,I and seven ways of
reading جبريل and هيت لك - five of which are mutawatir and two are
shadh. However, objections could be made to this explanation as well
because there are 15 ways of reciting مالك يوم الدين and 22 ways of
reciting عبد الطاغوت . If it refers to the mutawatir readings alone, we do
not know of seven mutawatir readings for any word. Allah ta'ālā knows
best.
(5)
The number seven is used to demonstrate a large number. This is the
view which is preferred by Shah Walī Allah rahimahullah in al-Musaffā
and Mulla 'Alī Qarī in Mirqat.
Hadrat Shaykh al-Hadīth Maulānā Muhammad Zakarīyyā rahimahullah
writes in Aujaz al-Masālik, the commentary to Muwattā Imam Malik:
وقال القاري الأظهر أنها للتكثير واختار شيخنا الدهلوي في المصفى كونها للتكثير .!
I also feel that this is the preferred view because the number seven for
single numbers, 70 for tens, and 700 for hundreds are used profusely.
1 أوجز المسالك: 24114، كتاب القرآن.
368

What this would mean is that the Qur'an was sent down in many
different ways so that the various tribes may be able to read easily in
their own dialects. Thereafter, the dialect which was laid down by
Rasūlullah sallallahu 'alayhi wa sallam is the one which is correct.
Although attempts have been made to refute this explanation in
Manāhil al-'Irfan and other books, the fact of the matter is that seven
and 70 are used profusely by Arabs, the Qur'an and Hadith to
demonstrate a large number. [The following are a few examples]:
﴿ان تستغفر لهم سبعين مرة فلن يغفر الله لهم﴾. ﴿ثم في سلسلة ذرعها سبعون ذراعا
فاسلكوه﴾
عن أبي سعيد الخدري رضي الله عنه قال قال النبي صلى الله عليه وسلم من صام يوما في
سبيل الله باعد الله بذلك اليوم النار عن وجهه سبعين خريفا. وفي رواية أخرى زحزح الله
وجهه عن النار سبعين خريفا .!
قال رسول الله صلى الله عليه وسلم: الربا سبعون حوبا وقال الربا ثلاثة و سبعون بابا.2
Why are the numbers seven, 70 and 700 used to show a large number
and what is the wisdom behind using them? Observe the following:
In the commentary to the following Hadith:
الإيمان بضع وسبعون شعبة.
Īmān comprises over 70 branches.
The commentators write that there are three types of numbers: more,
equal and less.
More: The number twelve can be divided into half (6), one third (4),
one quarter (3) and one sixth (2). If you add these parts, you will get a
total of 15. This is not the original number because its parts have gone
more than the original.
Equal: The parts are equal to the original number. Take the number
six: If you add its parts, viz. half (3), one third (2) and one sixth (1),
they will total six.
1 ابن ماجه، كتاب الصوم: 1\123.
2 ابن ماجه: 164.
369

Less: The parts are less than the original number. Take the number
four: Its parts, viz. half (2) and one quarter (1), total three.
The number seven contains an equal and a less number. Although it
does not have a higher number, it is against the original. Furthermore
it contains zauj az-zauj (14) and zauj al-fard (6). It also contains 'adad-
e-muntiq (i.e. a total which is obtained by multiplying a number by the
same number, e.g. 2x2=4) and 'adad-e-asamm (i.e. a total which cannot
be obtained by multiplying a number by its own. A different number is
needed to obtain the total, e.g. 2x3=6).
عدد منطق ما يحصل من ضرب العدد في نفسه كالأربعة والعدد الأصم ما لا يحصل من
ضرب العدد في نفسه كالستة حصلت من ضرب 3 في 2.
Moreover, it contains 'adad kathir zauj (4) because four is more than
three while three is a plural [in Arabic]. It also contains fard kathir (3).
By adding four and three, you get seven. This is why the Arabs
consider seven to be a sign of distinction. Animals are referred to as
sabu' [the same root as seven] because they [animals] are armed
themselves, and they also have "clothing" for winter and summer. The
waw thamaniyah (conjunction "and" which comes after the seventh
item in a list) is quite popular among the grammarians. When a list is
completed at seven, it is terminated by a waw. The following verses
contain wāw thamāniyah:
التائبون العابدون الحامدون السائحون الراكعون الساجدون الآمرون بالمعروف والناهون
عن المنكر.
عسى ربه إن طلقكن أن يبدله أزواجا خيرا منكن مسلمات مؤمنات قانتات تائبات
عابدات سائحات ثبيات وأبكارا.
ويقولون خمسة سادسهم كلبهم رجما بالغيب، ويقولون سبعة وثامنهم كلبهم.
When additional amplification is needed, it [seven] is multiplied by ten
which equals 70 or by 100 which equals 700. Sometimes the
amplification is done by the word بضع thus becoming بضع وسبعون .This
is why the number seven is observed in many creations: seven
heavens, seven earths, seven planets - shams, qamar, murīkh,
mushtarā, zuhrah, 'atārid, zuhal. When Rasūlullāh sallallahu 'alayhi wa
370

sallam was on his death-bed, the water of seven water-skins was
brought to him.1
The word seven is so commonly used to show a large number that the
Mufassirūn say that after the words:
فصيام ثلثة أيام في الحج وسبعة إذا رجعتم
The words,
تلك عشرة كاملة
Are mentioned so that someone does not think that seven is to show a
large number [in other words, a person must not fast for more than
seven days under the assumption that it is to show a large number as
is normally the case].
Thus, the words sab'atu ahruf will mean that the Qur'an can be read in
many ways. The object of this is to create ease and to develop various
meanings. Yes, an objection can be made against this explanation
because certain Ahadith show that the number seven is for a specific
number and not to demonstrate a large number. Observe the following
Hadith in this regard:
عن أبي بن كعب أن النبى صلى الله عليه وسلم كان عند اضاءة الاضاءة الغدير بنی غفار
فأتاه جريل عليه السلام فقال ان الله يأمرك أن تقرئَ امتك وفى رواية أن تُقرِئَ القرآن
على حرف فقال أسأل الله معافاته ومغفرته ان امتى لا تطيق ذلك ثم اتاه الثانية فقال ان
الله يأمرك أن تقرء امتك على حرفين فقال أسأل الله معافاته ومغفرته ان امتى لا تطيق
ذلك ثم جائ الثالثة فقال ان الله يأمرك أن تقرأ امتك القرآن على ثلاثة أحرف فقال
أسأل الله معافاته ومغفرته وان امتى لا تطيق ذلك ثم جاءه الرابعة فقال ان الله يأمرك أن
تقرء امتک القرآن على سبعة أحرف فأيما حرف قرءوا عليه أصابوا.2
Based on the above Hadith, it appears that sab'atu ahruf refers to a
specific number and not a large number. However, after the number
four [in the above Hadith], the number seven is mentioned. This shows
that it is to demonstrate a large number. Yes, if the numbers five and
six were mentioned after it [four], we could say that it is for a specific
1 Bukhārī, 33.
2 أخرجه مسلم: 27311، وأبو داؤد والنسائي وأحمد وغيرهم.
371

number. By mentioning seven after four and, according to another
narration, seven after three, it shows that it is intended to
demonstrate a large number. If a specific number was intended, it
would have been mentioned in sequence.
The following books were consulted for this fatwa: al-Itgan, Manāhil al-
'Irfan, 'Ulum al-Qur'an, Safahāt Min 'Ulūm al-Qur'an, Hadith collections
and their commentaries.
Allāh ta ālā knows best.
Dividing the Qur'an into parts and ahzab
Question
Who divided the Qur'an into 30 parts and why? A few critics write in
some of their booklets that dividing the Qur'an in this way is an
affirmation of the verse:
كما انزلنا على المقتسمين الذين جعلوا القرآن عضين.
[We sent down punishment on them] as We sent on the dividers who made the
Qur'an into parts.1
They say that dividing the Qur'an into 30 parts also entails making it
into parts. They say that it has been made into so many parts that even
where there was a natural stopping station [the end of a sūrah], it was
disregarded, and a part was started [after leaving out the first verse of
a sūrah]:
ربما يود الذين كفروا
Answer
A clear indication of the Qur'an being divided into 30 parts is to be
found in the Qur'an itself. A part of a lengthy Hadith of Bukhārī Sharif
states that Rasūlullah sallallahu 'alayhi wa sallam advised 'Abdullah ibn
'Amr ibn al-'Ās radiyallahu 'anhu as follows:
إقرأ القرآن في شهر. قال: إني أطيق أكثر. فما زال حتى قال: في ثلاث. 2
Rasūlullāh sallallahu 'alayhi wa sallam desired that 'Abdullah ibn 'Amr
ibn al-'Ās radiyallahu 'anhu should complete the Qur'an in one month. If
the Qur'an is divided over 30 days, we will get 30 parts. When a month
1 Sūrah al-Hijr, 15: 90-91.
2 صحيح البخاري: 2\265، باب صوم يوم وإفطار يوم.
372

is mentioned it generally refers to 30 days. If a woman's husband
passes away, her 'iddah is 130 days; unless she is pregnant, in which
case it will end once she gives birth; or he passed away on the first day
of the lunar month, in which case it will be four months and ten days.
If a woman who is in menopause is divorced, her 'iddah is 90 days
unless she was divorced on the first day of the lunar month; in which
case it will be according to the lunar months - whether 29 days or 30
days. When Rasūlullah sallallahu 'alayhi wa sallam decided to separate
himself from his pure wives for one month, he descended from the
upper house after the 29th day. His wives were surprised because they
imagined a month to be 30 days. Rasūlullah sallallahu 'alayhi wa sallam
said to them that this month is of 29 days and his decision to keep
away from them seems to be made on the first. Reference is made to
this incident in Bukhārī Sharif as follows:
وكان قد قال: ما أنا بداخل عليهن شهرا. من شدة موجدته عليهن حين عاتبه الله. فلما
مضت تسع وعشرون دخل على عائشة فبدأ بها، فقالت له عائشة إنك أقسمت أن لا تدخل
علينا شهرا، وإنا أصبحنا لتسع وعشرين ليلة، أعدها عدا. فقال النبى صلى الله عليه
وسلم: الشهر تسع وعشرون. وكان ذلك الشهر تسع وعشرون.٦
وعن أنس رضي الله عنه قال: آلى رسول الله صلى الله عليه وسلم من نسائه وكانت انفكت
رجله في مشربة تسعا وعشرين ليلة ثم نزل فقالوا يا رسول الله آليت شهرا. فقال: إن الشهر
2
یکون تسعة وعشرين.
Now who was the first person to divide it in this manner, it is difficult
to say with certainty. Maulānā Muftī Taqī Sahib rahimahullah writes:
It is difficult to say with certainty who divided the Qur'an into 30
parts. Some scholars say that when Hadrat 'Uthman radiyallahu 'anhu
was making copies of the Qur'an, he had them written on 30 different
scrolls. I could not find any proof for this from the writings of the past
scholars. However, 'Allamah Badr ad-Din Zarkashi wrote that 30 parts
1 رواه البخاري: 2\335.
2 البخاري: 25611.
373

of the Qur'an have been coming down to us and that this is customary
in the Qur'an copies of the madāris.1
Manāhil al-'Irfan:
منهم من قسم القرآن ثلاثين قسما وأطلقوا على كل قسم منها اسم الجزء بحيث لا يخطر
بالبال عند الإطلاق غيره.2
The meaning of the following verse [quoted in the question] is not
what some people claim.
كما انزلنا على المقتسمين الذين جعلوا القرآن عضين.
What it means is that We sent the Book to you as We had sent a Book
to them. They divided their Book into parts, accepted some parts and
disregarded others as per their vain desires. Another meaning of this
verse is that We warn you of the descent of a punishment which We
had imposed on those people who divided the Qur'an by claiming that
some parts of it entails magic, other parts entail poetry, yet other
parts entail astrology, and so on. These people appointed their agents
to sit at the various entrances to Makkah and inform those who were
entering the city. They would say to some of them that the Qur'an is a
product of magic and that Rasūlullah sallallahu 'alayhi wa sallam is a
magician. To others they would say that the Qur'an is poetry and that
Rasūlullāh sallallahu 'alayhi wa sallam is a poet.
In the light of Hadith, it does not mean that it is a bid'ah to divide the
Qur'an into parts. The Sahabah radiyallahu 'anhum had divided the
Qur'an into ahzab for their own ease and renderings. Were the Sahabah
wrong in doing this? Certainly not. There is a lengthy narration in
Sunan Ibn Mājah. One part of it reads as follows:
قال أوس: فسألت أصحاب رسول الله صلى الله عليه وسلم كيف تحزبون القرآن، قالوا:
ثلاث، وخمس وسبع وتسع وإحدى عشرة وثلاث عشرة، وحزب المفصل.
وفي إسناده عبد الله بن عبد الرحمن بن يعلى الطائفي وفيه ضعف.
The gist of the above is that the first hizb comprises of Sūrahs al-
Baqarah, Al 'Imran and an-Nisa'. The second one comprises of Sūrahs
1 Al-Burhan, vol. 1, p. 250; Maulānā Muftī Muhammad Taqī 'Uthmānī: 'Ulūm al-
Qur'an, p. 196.
2 مناهل العرفان: 1\402.
374

al-Mā'idah, al-An'ām, al-A'raf, al-Anfal, al-Bara'ah. The third comprises
of Yunus, Hud, Yusuf, ar-Ra'd, Ibrahim, al-Hijr, an-Nahl. The fourth
comprises of Banī Isra'īl, al-Kahf, Maryam, Tā Ha, al-Ambiya', al-Hajj,
al-Mu'minūn, an-Nur, al-Furqan. The fifth comprises of ash-Shu'ara',
an-Naml, al-Qasas, al-'Ankabūt, ar-Rūm, Luqmān, as-Sajdah, al-Ahzāb,
as-Saba', al-Fātir, Ya Sīn. The sixth comprises of as-Saffāt, as-Sad, az-
Zumar, the seven Ha Mīm surahs, Muhammad, al-Fath and al-Hujurat.
The seventh comprises Surah al-Qaf to the end of the Qur'an.
Just as these ahzab are authentic, the parts are not bid'ah. Bid'ah in
this context will mean that a person believes that there are such and
such rewards for reading a certain part, and such and such rewards for
reading another part; but no one holds such a view.
As for commencing a part with
ربما يود الذين كفروا
where the end of a surah is just one line before it. The answer to this is
that the Qur'an printed in non-Arab lands is like this. Someone
counted the letters or words and considered this to be the beginning
of the part. The Arab editions of the Qur'an have the beginning of the
sūrah as the beginning of the part. A difference of a few words on this
side and that side was not considered to be a serious matter. I consider
this to be the correct approach.
Allāh ta'ālā knows best.
375

The Book on Hadith and Athar
Wasting wudū' water
Question
Is the following Hadith with regard to wudu' established: It is
extravagance to use more water than necessary even if wudū' is
performed at a flowing river.
Answer
Observe the following Hadith:
قال الإمام أحمد في مسنده (11\637\7065): حدثنا قتيبة بن سعيد، حدثنا ابن لهيعة
(ضعيف) عن حبي بن عبد الله (مختلف فيه) عن أبي عبد الرحمن الحبلي عن عبد الله بن
عمرو بن العاص رضي الله عنه أن النبي صلى الله عليه وسلم مر بسعد وهو يتوضأ، فقال:
ما هذا السرف؟ قال: أفي الوضوء سرف؟ قال: نعم، وإن کنت على نهر جار.
... Rasūlullāh sallallahu 'alayhi wa sallam passed by Sa'd while the latter was
performing wudū'. Rasūlullāh sallallahu 'alayhi wa sallam said: "What is this
wastage?" He asked: "Can there be wastage in performing wudū' ?! " Rasūlullāh
sallallahu 'alayhi wa sallam said: "Yes. [You must not waste water] even if you
are [performing wudū'] at a flowing river."
قال الشيخ شعيب الأرنؤوط: إسناده ضعيف، لضعف ابن لهيعة ، وحيى بن عبد الله
المعافرى وباقى رجاله ثقات رجال الصحيح، ابو عبد الرحمن الحبلى: ہو عبدالله بن يزيد
المعافری.
ورواه ابن ماجة في سننه (٤٢٥/١٤٧/١، باب ماجاء فى القصر)، قال محمد فؤاد عبد الباقى: فى
الزوائد: إسناده ضعيف، لضعف حيى بن عبد الله وابن لهيعة.
قال ابن حجر فى التلخيص الحبير (٣٨٧/١، باب الغسل): إسناده ضعيف.
ورواه البيهقي فى الشعب (رقم : ٢٥٣٣).
Observe the following with regard to Ibn Lahī ah:
قال الذبي: العمل على تضعيف حديثه. (الكاشف: ١٠٩/٢).
376

وقال الترمذى: ابن لهيعة ضعيف عند أبل الحديث ضعف يحيى بن سعيد القطان وغيره
[من قبل حفظه]. (جامع ترمذى: ١٠/٨/١).
وقال النسائى: ضعيف. (كتاب الضعفاء والمتروكين لابن الجوزى: ١٣٦/٢، ترجمة: ٢٠٩٦).
وللاستزادة انظر: (الضعفاء والمتروكين للنسائى، ص ٢٠٣، وللدارقطنى، ص ١١٥، ولابن
الجوزى: ١٣٦/٢، وتحرير تقريب التهذيب: ٢٥٨/٢).
The above quoted narration is weak because of Huyay ibn 'Abdillah
and Ibn Lahī'ah. Yes, it does reach the level of hasan due to other
narrations. Some Muhaddithun state that the narration from the three
'Abdullah's and Qutaybah via Ibn Lahī'ah is sound. The following
narrations support the above narration:
(١) روى البيهقي فى السنن الكبرى (١٩٧/١)، وأبو عبيد القاسم بن سلام فى الطهور (١٠٧)
عن بلال بن يساف مقطوعاً أنه قال: في كل شيء إسراف حتى الطهور وإن كان على شاطئ
النهر. وبلال ثقة تابعي.
The possibility of wastage exists in everything; even in purifying oneself
although a person may be on the bank of a river.
(٢) أخرج ابن عساكر فى التاريخ (١٢٦/٦٧) عن الزبري مرسلاً، قال: مر النبى صلى الله
عليه وسلم برجل يتوضأ ويو يفرغ الماء في وضوءه إفراغاً، فقال: لا تسرف، فقال: يارسول
الله! وفى الوضوء إسراف؟ قال : نعم، في كل شيء إسراف.
Rasūlullāh sallallahu 'alayhi wa sallam passed by a man who was performing
wudu'. He was pouring a lot of water. Rasūlullah sallallahu 'alayhi wa sallam
said: "Do not waste." He asked: "O Rasūlullah! Can there be wastage in
performing wudū'?" He replied: "Yes. The possibility of wastage exists in
everything."
وأخرج ابن بشران البغدادي في أماليه (١٥٦) من طريق إسماعيل بن عياش، عن يحي بن
أبي عمر والشيبانى، عن أبي سلام مرسلاً قال: قال رسول الله صلى الله عليه وسلم: قد
يكون فى الوضوء إسراف، وفي كل شيء إسراف. وإسناده صحيح، أبو سلام وبو الأسود بن
بلال المحاربي الكوفى، مخضرم ثقة جليل. ويحيى بن أبي عمرو ثقة. وإسماعيل بن عياش
صدوق في روايته عن أبل بلده، ويحيى منهم. فالحديث صحيح إلا أنه مرسل.
377

Allāh ta'ālā knows best.
The virtue of wearing yellow shoes
Question
Is there an increase in one's sustenance and blessings in it by wearing
yellow shoes? Is this proven from a Hadith? Is there any Hadith on the
virtue of wearing yellow shoes?
Answer
There are two narrations containing different words on the virtue of
wearing yellow shoes. Both these narrations are fabricated. We have
not come across any authentic narration on the virtue of wearing
yellow shoes and increase in sustenance on account of it.
The first narration is attributed to Hadrat 'Abdullah ibn 'Abbas
radiyallāhu 'anhu:
أخرج الطبراني فی الکبیر (١٠٦١٢/٢٦٣/١٠) بسنده، فقال: حدثنا موسى بن پارون، حدثنا سهل
بن عثمان، حدثنا ابن العذراء، عن ابن جريج، عن عطاء، عن ابن عباس قال: من لبس
نعلاً صفراء لم يزل مسروراً ما دام لابسها. وأخرجه ابن الأعرابي في معجمه (٩٤١)،
والعقيلي فى الضعفاء الكبير (٢٣٥/١)، والخطيب فى التاريخ (٢٤/٥)، وفى الجامع لأخلاق
الراوي وآداب السامع (٩٢١)، والسلفى فى الطيوريات (٨٨٨/١٢/١١)، من طريق ابن العذراء،
عن ابن جريج، عن عطاء، عن ابن عباس رضي الله عنه قوله.
وابن العذراء، قال العقيلى: مجهول، وقال الذيبى فى الميزان (٥٩٤/٤): لم أحاديث فى النعل
الأصفر، لا شئ. وقال أبو حاتم فى العلل (٣١٩/٢)، وفى الجرح والتعديل (٣٢٥/٩) لابنه: بذا
حدیث كذب موضوع.
وأقره الزيلعي في تخريج أحاديث الكشاف (٦٥/١)، وابن الجوزى فى الضعفاء والمتروكين
(٢٤٥/٣)، والقارى فى الأسرار المرفوعة (٥٢٣)، والفتني في تذكرة الموضوعات (ص ١٥٨)،
والأمير المالكي فى النخبة البهية فى الأحاديث المكذوبة على خير البرية (٣٧٨)، قال الهيشي
فى المجمع (٢٤٤/٥، باب ماجاء فى النعال): فيه ابن العذراء غير مسمى ولم أعرف وبقية
رجاله ثقات، وقال الذيبي فى الميزان (٣٥٣/٣): قال يحيى بن معين: پذا كذب.
... The one who wears yellow shoes will remain happy for as long as he is
wearing them.
378

The second narration is attributed to Hadrat 'Alī radiyallahu 'anhu:
من لبس نعلاً صفراء قل هم. ذكره الزمخشري فى الكشاف (٢٧٨/١) عن علي رضي الله
عنه بلا إسناد. وقال الزيلعي في تخريجه (٦٥/١): لم أجده.
قال القارى فى الأسرار المرفوعة (٥٢٣): عزاه الزمخشرى فى الكشاف لعلى رضي الله عنه.
وللاستزادة انظر: (الموضوعات الكبير: ١٢٦، حرف الميم، والمقاصد الحسنة، رقم ١١٧٤،
وكشف الخفاء: ٢٥٩٢/٢٧٦/٢، واسنى المطالب لمحمد درويش: ١٤٨١، والجد الحثيث، للعامرى:
٥٣٦، والفوائد الموضوعة، لمرعى بن يوسف الكرمى: ١٩٧).
The one who wears yellow shoes will have few worries.
Yes, with regard to the virtue of wearing shoes we could say that it
entails following the Sunnah because it is proven that Rasūlullah
sallallahu 'alayhi wa sallam did wear shoes and also encouraged his
Companions to do the same. The following is related in Muslim Sharif:
عن جابر رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم في غزوة غزوناها
يقول: استكثروا من النعال فإن الرجل لا يزال راكبا ما انتعل.
Jābir radiyallāhu 'anhu narrates: I heard Rasūlullāh sallallahu 'alayhi wa
sallam saying during a military expedition which we undertook: "Make a habit
of wearing shoes profusely because a person will be like a rider1 as long as he is
wearing shoes."
Allāh ta'ālā knows best.
The correct meaning of the Hadith: If you do not sin, Allah will destroy you
Question
What is the correct meaning of this Hadith:
لو لم تُذْنِبُوا لذهب الله بكم، ولجاء بقوم يذنبون فيستغفرون الله فيغفر لهم.
If you do not sin, Allah ta'ala will destroy you and bring another nation which
would sin. They would seek Allah's forgiveness and He will forgive them.
Is it not synonymous to encouraging us to sin?
1 The person is likened to a rider because he will encounter less pain, less
fatigue, and his feet will be safe from harmful objects. (translator)
379

Answer
This Hadith is quoted in Sahih Muslim and is intended to demonstrate
Allah's mercy and forgiveness. The Hadith reads as follows:
عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: والذي نفسي بيده لو
لم تذنبوا لذهب الله بكم، ولجاء بقوم يذنبون فيستغفرون الله فيغفر لهم.1
Hadrat Abū Ayyub Ansārī rahimahullāh narrates:
لو لا أنكم تذنبون لخلق الله خلقا يذنبون، يغفر هم.
2
Had you not sinned, Allah ta'ala would have created another creation who
would have sinned and they would be forgiven.
‘Allāmah Tībī rahimahullāh writes:
قوله: لو لم تذنبوا لذهب الله بكم ... لم يرد هذا الحديث مورد تسلية المنهمكين فى الذنوب،
وقلة احتفال منهم بمواقعة الذنوب، على ما يتوهم أهل الغرة، فإن الأنبياء صلوات الله
عليهم إنما بعثوا ليردعوا الناس عن غشيان الذنوب، بل ورد مورد البيان لعفو الله عن
المذنبين، وحسن التجاوز عنهم، ليعظموا الرغبة فى التوبة والاستغفار. والمعنى المراد من
الحديث هو: أن الله تعالى كما أحب أن يحسن إلى المحسن أحب أن يتجاوز عن المُسيئ،
وقد دل على ذلك غير واحد من أسمائه: الغفار، الحليم، التواب، العفو. لم يكن ليجعل
العباد شأناً واحداً كالملائكة مجبولين على التنزه من الذنوب، بل يخلق فيهم من يكون
بطبعه ميالاً إلى الهوى مفتتناً بما يقتضيه، ثم يكلف التوقي عنه، ويحذره عن مداناته،
ويعرف التوبة بعد الابتلاء، فإن وفى فأجره على الله، وإن أخطأ الطريق فالتوبة بين يديه،
فأراد النبى صلى الله عليه وسلم: إنكم لو كنتم مجبولين على ما جبلت عليه الملائكة
لجاء الله بقوم يتأتى منهم الذنب، فيتحلى عليهم بتلك الصفات على مقتضى الحكمة، فإن
الغفار يستدعي مغفوراً، كما أن الرزاق يستدعي مرزوقاً. ولعل السِّرَّ في هذا إظهار صفة
1 رواه مسلم: 35512، فيصل، والترمذي، وأحمد.
2 رواه مسلم: 35512، والترمذي رقم: 3539، وأحمد في مسنده رقم: 23515، والبيهقي في شعب الإيمان،
رقم: 6698.
380