The Qur'an and Its Study. Adnan Zarzour
224.Al-Zarkashī, Al-Burhān, vol. 1, p. 61; Al-Suyūṭī, ibid, vol. 4, p. 8.
225.Al-Suyūṭī, ibid, vol. 4, p. 8.
9
The Seven Pronunciations or Ḥarfs226
The Hadiths that speak of the Qur’an being revealed in seven different pronunciations, i.e. ḥarf, are more than forty, and their grades differ: some are authentic, some good and some poor in authenticity. Al-Suyūṭī gives the names of twenty-one of the Prophet’s Companions who reported the Hadith or Hadiths that mention these seven pronunciations. Other scholars add five more. Scholars are in agreement that these Hadiths make it clear that the Qur’an was revealed in these seven pronunciations, or mention that the Prophet (peace be upon him) read or taught them. However, scholars do not consider these Hadiths to have attained the grade of tawātur, which is the highest grade of authenticity.
There is much disagreement among scholars about what is meant by the term ‘ḥarf’ as used in this Hadith, but they have no disagreement that the Qur’an has different readings, which specialised scholars have recorded and stated their rules. They accept these reading variants on the basis of this Hadith.
We will now attempt to define these ḥarfs or what they refer to in these Hadiths. We will point out the more important objections to some of the views advanced by scholars. We note, too, that whoever wants to arrive at a definitive view on this will need to give a specific interpretation to a couple of reports so as to reconcile them with the rest of the Hadiths. The Hadiths remains, however, correct, authentic and put into effect. Absolutely authentic as it is, the Qur’an permits taking a strict attitude about the acceptance of some Hadiths relating to it. It may also permit giving a special interpretation of such Hadiths on the basis we have just mentioned.
1. Some Reports Confirming the Revelation of the Qur’an in Seven Pronunciations or Harfs
1.1 Al-Bukhārī and Muslim relate: ‘Umar ibn al-Khaṭṭāb reported: ‘I heard Hishām ibn Ḥakīm ibn Ḥizām reading Surah al-Furqān (i.e. Surah 25) during the Prophet’s lifetime. I listened to his recitation and I realised that he used many pronunciations the Prophet did not teach me. I was about to quarrel with him while he was in prayer, but I waited until he finished. I then held his robe at his neck and said: Who taught you this surah I heard you reading? He said: “God’s Messenger taught it to me.” I said: “You lie. By God, it was God’s Messenger who taught me this surah I heard you reading.” I then pulled him and took him to God’s Messenger. I said: “Messenger of God, I heard this man reading Surah al-Furqān using pronunciations you did not teach me when you taught me this surah.” The Prophet said: “Hishām, read it!” He read it the same way I heard him earlier. The Prophet said: “This is how it was revealed.” He then said: “Read it, ‘Umar.” I read it the way he taught me. The Prophet said: “This is how it was revealed.” The Prophet then said: “The Qur’an was revealed in seven pronunciations [ḥarfs]. Read as you find easier.”’227
1.2 Ibn ‘Abbās reports: ‘God’s Messenger said: “Gabriel asked me to read (the Qur’an) in one ḥarf, and I requested (a concession). I continued to request more and he gave me such until he had given me seven.”’228
1.3 Al-Tirmidhī relates on the authority of Ubayy ibn Ka‘b: ‘God’s Messenger met Gabriel at Aḥjār al-Mirā’, and the Prophet said to him: “I have been sent to an unlettered nation that includes young boys, servants and weak, elderly people.” So, Gabriel said: “Let them read the Qur’an in seven pronunciations [ḥarfs].”’ Another version of this Hadith adds: ‘Whoever reads in any of them, their reading is acceptable.’229
2. What these Reports Tell Us
2.1 Before we look into the main views concerning the meaning of the seven ḥarfs we should say that the first thing that comes to mind in determining what is meant here relates to words and how they are pronounced. In other words, it is concerned with how the Qur’an is read, or its variant recitals. The differences referred to in the first and third Hadiths, as well as many others, focus on the pronunciation of words, not on their meanings. In the first Hadith ‘Umar says to the Prophet (peace be upon him): ‘I heard this man reading Surah al-Furqān using pronunciations you did not teach me.’ Hishām was praying, and in prayer we read only the text of the Qur’an, not its meanings. Therefore, those who suggest that the seven ḥarfs refer to meanings and rulings are a long way off the mark. Such scholars suggest that they refer to ‘what is permissible or forbidden, precise or equivocal, analogy, statement of fact and reports.’ Others classify these seven as ‘what supersedes an earlier ruling and what is abrogated, the general and the particular, the specific and the non-specific, and explanations.’ Others have different classifications, but all these are not right because the Prophet’s Companions did not differ over the interpretation of the Qur’an or its rulings. They differed in how they read its words.
Moreover, allowing people to read the Qur’an in any ḥarf cannot apply to changing the ruling on something, changing it for example from being forbidden to being lawful. It is impossible for something to be pronounced forbidden or lawful in one reading and not in another. Nor can it be precise or equivocal or given by way of example. In fact, no one can say that the Qur’an allows everything. That is beyond imagination. Nevertheless, we have more than twenty different views like those we have mentioned, explaining the seven ḥarfs as sections or types of the Qur’an. None of these views is valid or worth discussion.
What these seven ḥarfs are concerned with is the way words are pronounced, not what they mean. In other words, they focus on how the Qur’an is read or recited, not on its interpretation and meanings. Scholars mention, for example, Ubayy’s ḥarf, meaning how he read the Qur’an. Al-Ṭabari gives a full and perfect explanation of this point.
2.2 All these Hadiths suggest that these ḥarfs were known through listening to the Prophet (peace be upon him) as he recited the Qur’an. In the first Hadith, Hishām tells ‘Umar: ‘God’s Messenger taught it to me.’ The Prophet (peace be upon him) comments: ‘This is how it was revealed.’ This last statement by the Prophet (peace be upon him) tells us that some of these pronunciations, or ḥarfs, were given by revelation, while others were simply approved by the Prophet (peace be upon him) when his Companions read them. All variants that can be described as ‘substitution’ were given by revelation.230 However, sticking to what was heard as being read by the Prophet (peace be upon him) is obligatory in both situations of his teaching and of his approval.
Can the Qur’an be Read by Meaning?
Imām Aḥmad and al-Ṭabarānī relate on Abū Bakrah’s authority: ‘Gabriel said: “Muhammad, read the Qur’an in one ḥarf.” (The angel) Michael said: “Request more” ... He continued until he had seven ḥarfs. He said: “Each is good and perfect, as long as a verse that threatens punishment is not concluded by bestowing mercy, or a verse that promises mercy is not concluded with punishment. It is as you say: come, approach and hurry, or go, make haste and proceed.”’
Al-Suyūṭī said: ‘This wording is the one reported by Aḥmad, with a good chain of transmission. The version related by Abū Dāwūd concludes with “Like: God is All-hearing, All-knowing, or God is Mighty, Wise. As long as a verse speaking of punishment is not confused with mercy, or a verse speaking of mercy is not confused with punishment.”’231
This Hadith makes clear that all these ḥarfs are the same in meaning and what may be understood from them, even though they may differ as to their composition and pronunciation of a word. This does not, however, permit any change or substitution of words. Explaining this Hadith, Ibn ‘Abd al-Barr says: ‘This is meant as an example of the ḥarfs in which the Qur’an was revealed: they give consistent meanings, but sound differently. None of them carry contradictory meanings. There can be no variant that gives an opposite meaning, such as mercy and punishment: these are opposites.’
We need to make two points here. The first concerns the Hadith as reported by Aḥmad, which al-Suyūṭī claims to have a good