Alhassanain(p) Network for Heritage and Islamic Thought

Meem م

1. Muhaddath (Narrator of hadith)

Zarara narrates, “I heard Imam Jafar Sadiq (as) saying, “We, 12 Imams (as) from Aal e Muhammad (saw), are narrators of hadith and Ali (asws) ibn Abi Talib (as) is the first.”

(Manni ul Akhbar First Edition pg 57)

2. Mohsin (doer of good)

In one sermon of Moula Ali (asws) He says, “I am Mohsin (doer of good)” and Allah says “Allah is most surely with the doers of good” (29:69).

3. Muttarjim Kitabullah (Interpretor of the Book of Allah)

Zaid bin Thabit narrates RasoolAllah (saw) said, “I am leaving two weighty things amongst you. One is the Book of Allah and the other is Ali (asws) ibn Abi Talib (as). Ali (asws) is greater than the book of Allah because He is the interpretor of the Book of Allah.”

(Maya al Munqaba pg 51)

4. Muwatmin ala Sarullah (Trustee of the Mysteries of Allah)

Moula Ali (asws) says, “I am the proof of Allah. I am the path of Allah. I am the door of Allah.

I am the trustee of the knowledge of Allah. I am the trustee of the mysteries of Allah. I am the Imam of the creation after Muhammad (saw) who is the best from amongst the creation.”

(Amali Sudooq pg 31)

5. Mazowj Ahul Janah (One who arranges the marriages of the inhabitants of jannah)

Abu Hamza Thumali narrates from Imam Jafar Sadiq (as), Imam (as) said, “O’Abu Hamza!

Do not diminish or increase the status of Ali (asws) that was bestowed upon Him by Allah.

He will have to fight those who run from the battlefield and He will arrange the marriages of the inhabitants of jannah”.

(Amali Sudooq pg 191)

6. Mowziatul Rasalat (The station of Prophet hood)

Imam Jafar (as) bin Muhammad (as) narrates from His Father that Ameerul Momineen (asws) said, “We, Ahlul Bait (as), are the tree of nabuwat (prophet hood). We are the station of prophet hood. The angels visit Us. We are the house of mercy. We are the treasure of knowledge.”

(Usool e Kafi First Edition pg 221)

7. Mutahir (Purity)

Abdullah ibn Abbas narrates RasoolAllah (saw) said, “Myself, Ali (asws), Fatima (sa), Hasan (as), Hussain (as), and the 9 Offspring of Hussain (as) are infallible and mutahir (pure) .”

(Ayun al Akbar al Reza (as) First Edition pg 62)

8. Muntizir (Awaiting)

“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least” (33:23). Tabarri writes in his tafseer, “Those who fulfilled their promise were Hamza and his companions. They promised with Allah they would not run from the battlefield. They fought courageously until they were martyred.

Those who are awaiting is Ali (asws) ibn Abi Talib (as) who remains steadfast in His jihad (struggle for Allah) and has not retreated from His oath.”

(Taweel ul Ayat pg 442)

9. Munkisul Riyat (One who was never defeated in battle)

Imam Hasan (as) narrates, “It never occurred that Ameerul Momineen (asws) fought against someone and Allah did not defeat His opponent. Ameerul Momineen (asws) was always victorious in the battlefield. No one could escape from the blow of the sword of Ameerul Momineen (asws). Whenever Ameerul Momineen (asws) would fight in the battlefield, Jibrael (as) fought alongside Him on His right, Mikael (as) fought on His left and Malik ul Mowt (angel of death) fought in front of Him.”

(Amali Sudooq pg 46)

10. Murtadha

Zahak narrates from ibne Abbas (ra) who said, “I was with RasoolAllah (saw) along with Ali (asws), Fatima (as), Hasan (as) and Hussain (as). Then Jibrael (as) appeared. He was holding an apple. We saw two lines written upon this apple; “Allah is Most Merciful and Beneficient. This is a gift from Allah for Muhammad (saw), Ali ul Murtadha(asws), Fatima (sa), Hasan (as), and Hussain (as), and Their lovers will be free from the fire on the day of judgement.”

(Medinatul Moajiz pg 56)

11. Miliya

Amongst the arabs, Moula Ali (asws)’s name is Miliya.

12. Matusim (those who examine)

Jabir narrates from Imam Abu Jafar (as) who narrates from Ameerul Momineen (asws) regarding this saying of Allah, “Surely in this are signs for those who examine” (15:75),

Imam (as) said, “RasoolAllah (saw) is those who examine along with Me and the Imams (as) from My Offspring”.

(Usool e Kafi First Edition pg 218)

13. Mishru Jabeel

Amongst Syranians, Moula Ali (asws)’s name is Mishrujabeel.

14. Mashood (one who the testimony is for )

Imam Abu Abdullah (as) narrates regarding this saying of Allah, “And the bearer of witness and those against whom the witness is borne” (85:3). Imam (as) said, “The witness is RasoolAllah (saw) and the one whom the testimony is for is Ameerul Momineen (asws).”

(Maani ul Akbar pg 299)

15. Mudmur

Amongst shaitans, Moula Ali (asws)’s name is Mudmur.

16. Memoon

Amongst Zera, Moula Ali (asws)’s name is Memoon.

17. Muezzin (caller)

Ali bin Ibrahim narrates from his father who narrates from Muhammad bin Faqeel who narrates from Imam Reza (as) regarding this saying of Allah, “And the dwellers of the garden will call out to the inmates of the fire” (7:44), Imam (as) said, “The caller is Ameerul Momineen (asws)”. Abul Qasim narrates from Muhammad bin Hanfia who narrates from Ameerul Momineen (asws) ; Ameerul Momineen (asws) said, “I am the caller”. Imam Abu Jafar (as) narrates, “One who called from jannah is Ameerul Momineen (asws)”.

(Al Manaqib pg 3)

18. Mowt ul Ahmar (Red Death)

Amongst mushriks (polytheists), Moula Ali (asws)’s name is red death.

19. Maeen

In the heavens, Moula Ali (asws)’s name is Maeen.

20. Minsoom

On the tablet, Moula Ali (asws)’s name is Minsoom.

21. Moula al Birya (Master of Creation)

Imam Jafar (as) bin Muhammad (as) narrates from His Father who narrates from His Father who narrates from Imam Ali (as) bin Hussain (as) that RasoolAllah (saw) said, “One morning Jibrael (as) arrived while in the state of immense happiness. I asked Him, “O’My friend! Today I see that you are in the state of immense happiness.” Jibrael (as) replied, “O’Muhammad (saw)! How can I not be happy when Allah has given Your Brother and Successor such an auspicious status. Allah chose His angels for His worship and said, “O’My angels! O’the carriers of My throne! Look upon My hujjat (proof) upon the earth. Ali (asws) has placed His head down prostrate in order to show the elevated status of My station. I make You a witness that Ali (asws) is the Imam and Master of My creation.”

(Maya al Munqaba pg 46)

22. Maqeem al Hujjah

Abdullah ibn Masood narrates RasoolAllah (saw) said, “When Allah created Adam (as) and blew His spirit inside, Adam (as) yawned and said, “Alhamdullillah”. Allah sent a revealation to Him, “O’My servant! You praised Me. I swear by My hono r if I had not willed to create My two servants, then I would not have created You.” Adam (as) asked, “O’My Lord! Are both of Them from Me?” Allah replied, “Yes. Lift Your head.” When Adam (as) lifted His head, He saw written on the throne, “La illaha illallah, Muhammad (saw) nabi al rahmat wa Ali (asws) Maqeem al Hujjah”. One who gains the marifat (recognition) of Ali (asws) is purified. One who denies Him is accursed. I swear by My honor if anyone disobeys Him even though He obeys Me I will throw Him into hell.”

(Maya al Manqaba pg 34)

23. Misbahul Dajaa

Abdullah bin Abbas narrates “RasoolAllah (saw) said to Ali (asws) ibn Abi Talib (as),

“Jibrael (as) has told Me such a wonderous thing that has made Me become immensely happy. He said, “O’Muhammad (saw)! Allah said to Me, “Give My salam to Muhammad (saw) and tell Him that Ali (asws) is Imam of guidance, Misbahul Dajaa, and My Hujjah (proof) upon My creation. Verily, He is Siddiq e Akbar (most trustworthy) and Farooq e Azm (greatest honor). I swear by My honor, I will not put anyone in hell who loves Him and I will not allow anyone who denies His wilayat and does not obey Him to enter into jannah.

I will fill hell with His enemies and jannah with His Shia.”

(Maya al Manqaba pg 20)

24. Musa fi Batashah (in the power of Musa)

Abu Hammra narrates RasoolAllah (saw) said, “Anyone who wants to see the knowledge of Adam (as), the wisdom of Nuh (as), solemnity of Ibrahim (as), humility of Yahya bin Zakriya (as) and the power of Musa (as) should look at Ali (asws) ibn Abi Talib (as).”

(Zakhairul Uqba pg 34)

25. Manar al Iman (Pillar of faith)

Ans bin Malik narrates from RasoolAllah (saw), “Allah has told Me regarding Ali (asws) stating that Ali (asws) is the standard bearer of guidance, pillar of faith, and Imam of My Auliya”

(Al Jawahir al Suniya pg 180)

26. Mishkat

There is a narration from RasoolAllah (saw) regarding this saying of Allah, “Allah is the noor of the heavens and the earth” (24:35), RasoolAllah (saw) said, “Verily,O’Ali (asws)!

My name is Noor and You are the Noor of religion. Light is Hasan (as) and Hussain (as).

Lamp is Ali (as) bin Hussain (as). Brightly shining star is Muhammad (as) bin Ali (as) bin Hussain (as). Jafar (as) bin Muhammad (as) is the olive tree. The blessed is Musa (as) bin Jafar (as). The oil is Ali (as) bin Musa (as) al Reza. Its light is Muhammad (as) bin Ali (as).

The west is Ali (as) bin Muhammad (as). The east is Hasan (as) bin Muhammad (as) and the one who will light it is Al Qaim (ajfts).”

(Manaqib First Edition pg 240)

27. Minhatul Kubra (Greatest Mercy)

Authentic narrators have narrated from Ibne Shazaan that they have found more than 300 names of Ameerul Momineen (asws). However, here we shall only mention the titles and kunyas of Ameerul Momineen (asws). His kunyas are Abul Hasan, Father of Shabbir and Shabeer, Abu Turab, Abu Nooreen, and His titles are Ameerul Momineen, Syedul Wasieen, the leader of the people with bright shining foreheads, slayer of rebels, Siddiqe Akbar (most trustworthy), Farooq e Azm (greatest honor), distributor of jannah and jahannum, Wasi, Wali, Caliph, Justice of the religion, one who fulfills His promises, Minhatul Kubra (greatest mercy), Master of jinns and man, Master of the religion, door of repentance, Arc of Salvation, Siratul Mustaqeem (straight path)”

(Manaqib ibne Shazaan pg 174)

28. Momin (true believer)

It is narrated from Imam Jafar Sadiq (as) that when He recited this ayah, “so Allah will see your work and (so will) His Messenger and the believers” (9:105), Imam (as) said, “I swear by Allah that momin is Ali (asws) ibn Abi Talib (as).”

(Usool e Kafi First Edition pg 22)

29. Minfiq (those who spend)

In the tafseer of this ayah “And the parable of those who spend their property to seek the pleasure of Allah” (2:265), Imam Sadiq (as) said, “This ayah was revealed for Ameerul Momineen Ali (asws) ibn Abi Talib (as).”

(Tafseer Furat pg 7)

30. Mizanullah (scale of Allah)

In one of His sermons Moula Ali (asws) says, “I am the scale of Allah”.

(Mukhtasir al Basair pg 33)

31. Madhal ul Jababrah (humiliator of oppressors)

In one sermon of Moula (asws) He says, “I am humiliator of oppressors”.

(Mukhatsirul Basair pg 33)

32. Mahalik Asahab al Ras (slayer of Asahab al Ras)

In one sermon of Moula (asws) He says, “I am the slayer of Asahab al Ras”.

(Mukhtasirul Basair pg 33)

33. Mazher al Ajeebat wal Ayat (Manifestation of the wonderous signs)

In ziarat of Ameerul Momineen (asws) on the night of al Baath, it is written, “Salam be upon you O’Manifestation of the wonderous signs”.

34. Mufazail al Fazailat (most superior)

In Khutba Bayan, Moula Ali (asws) says, “I am Most Superior”.

35. Mihal al Afaaf (source of purity)

In Khutba Bayan, Moula Ali (asws) says, “I am the source of purity”.

36. Madan al Ansaaf (administer of justice)

In Khutba Bayan, Moula Ali (asws) says, “I am the administer of justice”.

37. Madhal al Shajaan

In Khutba Bayan, Moula Ali (asws) says, “I am Madhal al Shajaan”.

38. Mumjad al Hasab(Lord of the day of judgement)

In Khutba Bayan, Moula Ali (asws) says, “I am the Lord of the day of judgement”.

39. Mirhoob al Shadaa

In Khutba Bayan, Moula Ali (asws) says, “I am Mirhoob al Shadaa”.

40. Mowziahul Haqeeqat (revealer of truth)

In Khutba Bayan, Moula Ali (asws) says, “I am revealer of truth”.

41. Mizanahul Wadiyah

In Khutba Bayan, Moula Ali (asws) says, “I am Mizanahul Wadiyah.”

42. Mibtal al Abtal

In Khutba Bayan, Moula Ali (asws) says, “I am Mibtal al Abtal”.

43. Midhal al Iqbal

In Khutba Bayan, Moula Ali (asws) says, “I am Midhal al Iqbal.”

44. Mukhamidul Fatin (destroyer of fitna)

In Khutba Bayan, Moula Ali (asws) says, “I am the destroyer of fitna”.

45. Misadir al Mihan

In Khutba Bayan, Moula Ali (asws) says, “I am Misadir al Mihan”.

46. Miknoon al Hijab (secret of the veil)

Moula Ali (asws) says in Khutba Bayan, “I am the secret of the hijab (veil)”.

47. Misbahul Zulm (light in the darkness)

Moula Ali (asws) says in Khutba Bayan, “I am the light in the darkness”.

48. Mimdooh Hul Ata (praised one of Hul Ata (76:5-22))

Moula Ali (asws) says in Khutba Bayan, “I am the praised one of Hul Ata (76:5-22)”.

49. Mahkam al Fazl (absolute blessedness)

Moula Ali (asws) says in Khutba Bayan, “I am the absolute blessedness”.

50. Misbahul Qaloob(noor of hearts)

Moula Ali (asws) says in Khutba Bayan, “I am the noor of hearts”.

51. Maksar al Asnam (destroyer of idols)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of idols.”

52. Mohin al Bitarq (destroyer of stars)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of stars”.

53. Matalaa ala akhbar al auliyaeen (informer of previous nations)

Moula Ali (asws) says in Khutba Bayan, “I am the informer of the previous nations”.

54. Mahdi al Awan

Moula Ali (asws) says in Khutba Bayan, “I am Mahdi al Awan”.

55. Mushtri al Koakib

Moula Ali (asws) says in Khutba Bayan, “I am Mushtri al Koakib”.

56. Mitlu sabaa wal Waqaah (the one whose name is recited in Sura Sabaa and Sura Waqia)

Moula Ali (asws) says in Khutba Bayan, “I am the one whose name is recited in Sura Sabaa and Sura Waqia”.

57. Mikhbar an waqiya al akhreen (teller of fortunes)

Moula Ali (asws) says in Khutba Bayan, “I am the teller of fortunes”.

58. Makhatab al Amuwat (one who speaks with the dead)

Moula Ali (asws) says in Khutba Bayan, “I am the one who speaks with the dead”.

59. Miklam al Thabaan (one who spoke with the snake of Musa as)

Moula Ali (asws) says in Khutba Bayan, “I am the one who spoke with Thabaan (snake of Musa as)”.

60. Mahalk al Hijab

Moula Ali (asws) says in Khutba Bayan, “I am Mahalk al Hijab”.

61. Mafarq al Ahzab

Moula Ali (asws) says in Khutba Bayan, “I am Mafarq al Ahzab”.

62. Mishkatul Noor (lamp of noor)

Moula Ali (asws) says in Khutba Bayan, “I am the lamp of noor”.

63. Mablagh al anbiya (one who delivered divine inspiration)

Moula Ali (asws) says in Khutba Bayan, “I am the one who delivered the divine inspiration”.

64. Mafarj al Karb (remover of sufferings)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of sufferings.”

65. Mudhah al Qadhiya (interpretor of verdicts)

Moula Ali (asws) says in Khutba Bayan, “I am the interpretor of verdicts”.

66. Mastoodaa al Wasiya (trustee of wills)

Moula Ali (asws) says in Khutba Bayan, “I am the trustee of wills”.

67. Minhatul Manah (mercy of the merciful)

Moula Ali (asws) says in Khutba Bayan, “I am the mercy of the merciful.”

68. Moarif al Awarif (marifat of saints)

Moula Ali (asws) says in Khutba Bayan, “I am the marifat (recognition) of saints”.

69. Mahallul Shiklat (solver of difficulties)

Moula Ali (asws) says in Khutba Bayan, “I am the solver of difficulties”.

70. Mazeel al Shabhat (remover of doubts)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of doubts.”

71. Matil al Qiyas (remover of qiyas)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of qiyas (analogy)”.

72. Aamal al Awamil

Moula Ali (asws) says in Khutba Bayan, “I am Aamal al Awamil”.

Molajul Dhat Moula Ali (asws) says in Khutba Bayan, “I am Molajul Dhat”.

73. Majamaa al Shatat

Moula Ali (asws) says in Khutba Bayan, “I am Majamaa al Shatat”.

74. Meezan al Bateen

Moula Ali (asws) says in Khutba Bayan, “I am Meezan al Bateen”.

75. Mareekh al Quran

Moula Ali (asws) says in Khutba Bayan, “I am Mareekh al Quran.”

76. Madim al Amal (one who answers prayers)

Moula Ali (asws) says in Khutba Bayan, “I am the one who answers the prayers”.

77. Mafajir al Anhar (distributor of rivers)

Moula Ali (asws) says in Khutba Bayan, “I am the distributor of rivers”.

78. Madhab al Thamar (one who sweetens the fruits)

Moula Ali (asws) says in Khutba Bayan, “I am the one who sweetens the fruits”.

79. Mafeez al Firat (distributor of Firat)

Moula Ali (asws) says in Khutba Bayan, “I am distributor of Firat”.

80. Marib al Taurah

Moula Ali (asws) says in Khutba Bayan, “I am Marib al Taurah”.

81. Mabeen al Sahaf (recitor of Quran)

Moula Ali (asws) says in Khutba Bayan, “I am the recitor of Quran.”

82. Mifsaha al Zaboor (one who has complete knowledge of Zaboor)

Moula Ali (asws) says in Khutba Bayan, “I am the one who possesses the complete knowledge of Zaboor”.

83. Maool al Taweel

Moula Ali (asws) says in Khutba Bayan, “I am Maool al Taweel.”

84. Mafasir al Injeel (interpretor of Injeel)

Moula Ali (asws) says in Khutba Bayan, “I am the interpretor of Injeel.”

85. Mahee al Barrat

Moula Ali (asws) says in Khutba Bayan, “I am Mahee al Barrat”.

86. Mithqal al Meezan (most weighty on the scale)

Moula Ali (asws) says in Khutba Bayan, “I am most weighty when measured on the scale.”

87. Mahakim al Raad ( crack of thunder)

Moula Ali (asws) says in Khutba Bayan, “I am the crack of the thunder”.

88. Mastanabit Hud

Moula Ali (asws) says in Khutba Bayan, “I am Mastanabit Hud”.

89. Makhatib Ahul Kahf (one who spoke with the people of the Cave)

Moula Ali (asws) says in Khutba Bayan, “I am the one who spoke with the People of the Cave”.

90. Mahboob al Saf

Moula Ali (asws) says in Khutba Bayan, “I am Mahboob al Saf.”

91. Mooza Mareem (protector of Miriam sa)

Moula Ali (asws) says in Khutba Bayan, “I am the protector of Miriam (sa).”

92. Miftah al Awasaf (Lord of storms)

Moula Ali (asws) says in Khutba Bayan, “I am the Lord of Storms”.

93. Minzil al Karamah (source of honor)

Moula Ali (asws) says in Khutba Bayan, “I am the source of honor”.

94. Muathiq al Meethaq (writing of oaths)

Moula Ali (asws) says in Khutba Bayan, “I am the writing of oaths”.

95. Misbab al Asbab

Moula Ali (asws) says in Khutba Bayan, “I am Misbab al Asbab”.

96. Meezan al Hasab (scale of accountability)

Moula Ali (asws) says in Khutba Bayan, “I am the scale of accountability”.

97. Mikhbar an al Dhat (revealer of essences)

Moula Ali (asws) says in Khutba Bayan, “I am the revealer of essences”.

98. Maburhan bilayat (one mentioned in the verses)

Moula Ali (asws) says in Khutba Bayan, “I am the one mentioned in the verses”.

99. Misdad al Khalaiq

Moula Ali (asws) says in Khutba Bayan, “I am Misdad al Khalaiq”.

100. Mahafif al Hafaif

Moula Ali (asws) says in Khutba Bayan, “I am Mahafif al Hafaif.”

101. Mitia al Afoo

Moula Ali (asws) says in Khutba Bayan, “I am Mitia al Afoo”.

102. Miqeel al Shab

Moula Ali (asws) says in Khutba Bayan, “I am Miqeel al Shab”.

103. Mirtab al Hukm (one who possesses the commandment)

Moula Ali (asws) says in Khutba Bayan, “I am the one who possesses the commandment”.

104. Mishtree al Koakib

Moula Ali (asws) says in Khutba Bayan, “I am Mishtree al Koakib”.

105. Mihajah al Fal

Moula Ali (asws) says in Khutba Bayan, “I am Mihajal al Fal.”

106. Madeer Maadah

Moula Ali (asws) says in Khutba Bayan, “I am Madeer Maadah.”

107. Musoof al Noon

Moula Ali (asws) says in Khutba Bayan, “I am Musoof al Noon”.

108. Minoon al Rezaa

Moula Ali (asws) says in Khutba Bayan, “I am Minoon al Rezaa”.

109. Mafeeth al Deen (protector of the religion)

Moula Ali (asws) says in Khutba Bayan, “I am the protector of the religion”.

110. Mikral al Awasif (Lord of storms)

Moula Ali (asws) says in Khutba Bayan, “I am the Lord of Storms”.

111. Mizan al Sihaib

Moula Ali (asws) says in Khutba Bayan, “I am Mizan al Sihaib”.

112. Mifzal walid al anbiya (honor of the offspring of prophets)

Moula Ali (asws) says in Khutba Bayan, “I am the honor of the offspring of the prophets”.

113. Mikr al Furqan (repeater of Quran)

Moula Ali (asws) says in Khutba Bayan, “I am the repeator of Quran”.

114. Mahukm al Towaseen

Moula Ali (asws) says in Khutba Bayan, “I am Mahukm al Towaseen.”

115. Moeed al Safat

Moula Ali (asws) says in Khutba Bayan, “I am Moeed al Safat”.

116. Misahim al Dhariyat

Moula Ali (asws) says in Khutba Bayan, “I am Misahim al Dhariyat”.

117. Miknoon al Hijab (mystery of veils)

Moula Ali (asws) says in Khutba Bayan, “I am the mystery of veils”.

118. Mithal al Hadeed (Iron mentioned in Quran)

Moula Ali (asws) says in Khutba Bayan, “I am that Iron (sura hadeed) that is mentioned in Quran”.

119. Misbah al Zulm (lamp in the darkness)

Moula Ali (asws) says in Khutba Bayan, “I am the lamp in the darkness”.

120. Mumdooh bhil ata (praised one in Hul Ata (76:5-22))

Moula Ali (asws) says in Khutba Bayan, “I am the praised one in Hul Ata (76:5-22)

121. Mihukm al Azl

Moula Ali (asws) says in Khutba Bayan, “I am Mihukm al Azl”

122. Mamoon al Sur

Moula Ali (asws) says in Khutba Bayan, “I am Mamoon al Sur”

123. Moalif al Shatat

Moula Ali (asws) says in Khutba Bayan, “I am Moalif al Shatat”

124. Manks al Asnam (destroyer of idols)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of idols.”

125. Morid al Warood (one who will return and reveal)

Moula Ali (asws) says in Khutba Bayan, “I am the one who will return back and reveal”.

126. Moakhee al Yoshih (brother of Yoshih)

Moula Ali (asws) says in Khutba Bayan, “I am the brother of Yoshih”

127. Momin Rezaa Musa

Moula Ali (asws) says in Khutba Bayan, “I am Momin Rezaa Musa”.

128. Mishateer al Neeran

Moula Ali (asws) says in Khutba Bayan, “I am Mishateer al Neeran”.

129. Mabeed al Kafarah (remover of kufar)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of kufar”.

130. Maheemin al Amim (caretaker of the nations)

Moula Ali (asws) says in Khutba Bayan, “I am the caretaker of the nations.”

131. Misdad al Khalaiq

Moula Ali (asws) says in Khutba Bayan, “I am Misdad al Khalaiq”.

132. Mihaqeeq al Haqaiq (revealer of truth)

Moula Ali (asws) says in Khutba Bayan, “I am the revealor of truth”.

133. Mirtab al Hukm (establisher of the commandment)

Moula Ali (asws) says in Khutba Bayan, “I am the establisher of the commandment”.

134. Mabeeh al Amil

Moula Ali (asws) says in Khutba Bayan, “I am Mabeeh al Amil”.

135. Muhaddath al Shatat

Moula Ali (asws) says in Khutba Bayan, “I am Muhaddath al Shatat”.

136. Mireekh al Quran

Moula Ali (asws) says in Khutba Bayan, “I am Mireekh al Quran.”

137. Misahib al Hadeedian

Moula Ali (asws) says in Khutba Bayan, “I am Misahib al Hadeedian”.

138. Mahat al Qasas

Moula Ali (asws) says in Khutba Bayan, “I am Mahat al Qasas”.

139. Miqadim al amal

Moula Ali (asws) says in Khutba Bayan, “I am Miqadim al amal”.

140. Mafajir al Anhar (establisher of rivers)

Moula Ali (asws) says in Khutba Bayan, “I am the establisher of rivers.”

141. Madhab al Thumar (one who gives sweetness to fruits)

Moula Ali (asws) says in Khutba Bayan, “I am the one who gives the sweetness to the fruit”.

142. Mulk bin mulk (King son of a king)

Moula Ali (asws) says in Khutba Bayan, “I am the Son of a King and a King”.

143. Mabeen al Sahaf

Moula Ali (asws) says in Khutba Bayan, “I am Mabeen al Sahaf”.

144. Mifsah al Zaboor

Moula Ali (asws) says in Khutba Bayan, “I am Mifsah al Zaboor”.

145. Mawal al Taweel

Moula Ali (asws) says in Khutba Bayan, “I am Mawal al Taweel.”

146. Mufassir al Injeel (interpretor of Injeel)

Moula Ali (asws) says in Khutba Bayan, “I am the interpretor of Injeel”.

147. Munjid al Birrah (forefather of the pious)

Moula Ali (asws) says in Khutba Bayan, “I am the forefather of the pious”.

148. Mahajah al Miqal

Moula Ali (asws) says in Khutba Bayan, “I am Mahajah al Miqal”.

149. Ma’adah al Kashif

Moula Ali (asws) says in Khutba Bayan, “I am Ma’adah al Kashif”.

150. Mabawath bani Israel

Moula Ali (asws) says in Khutba Bayan, “I am Mabawath Bani Israel”.

151. Musoof al Momineen

Moula Ali (asws) says in Khutba Bayan, “I am Musool al Momineen”.

152. Moakhee Yusha bin Nun (brother of Yusha bin Nun)

Moula Ali (asws) says in Khutba Bayan, “I am the brother of Yusha bin Nun”.

153. Meemoon wasi Isa

Moula Ali (asws) says in Khutba Bayan, “I am Meemoon wasi Isa”.

154. Musateer al Neeran

Moula Ali (asws) says in Khutba Bayan, “I am Mustaeer al Neeran”.

155. Mabeed al Kafarah (destroyer of kufar)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of kufar”.

156. Mabeen al Mishklat (remover of difficulties)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of difficulties”.

157. Minzil al Safat

Moula Ali (asws) says in Khutba Bayan, “I am Minzil al Safat”.

158. Mowathir al Mathir

Moula Ali (asws) says in Khutba Bayan, “I am Mowathir al Mathir”.

159. Meezan al Qast (scale on the day of judgement)

Moula Ali (asws) says to His Son Imam Hasan (as), “I am the scale on the day of judgement”.

160. Murdee al kamah

Moula Ali (asws) says His Son Imam Hussain (as), “I am Murdee al kamah”.

161. Madhab al Kareem

In the ziarat written in Lalitul Mabath al Shareef, “Salam be upon You, O’Madhab al Kareem”.

162. Mathani was Quran al Kareem (seven oft repeated verses and Quran)

Moula Ali (asws) said to Syeda (sa), “I am seven oft repeated verses and Quran al Kareem”.

163. Mabrij al Abraj

Moula Ali (asws) says in Khutba Tutanjiya, “I am Mabrij al Abraj”.

164. Mifatha al Afraj (remover of hardships)

Moula Ali (asws) says in Khutba Tutanjiya, “I am the remover of hardships”.

165. Mijree al Anhar (establisher of rivers)

Moula Ali (asws) says in Khutba Tutanjiya, “I am establisher of the rivers”.

166. Madbir al Aalim (most wise)

Moula Ali (asws) says in Khutba Tutanjiya, “I am the most wise”.

167. Mintaq Isa fi al Hamd Sabiya

Moula Ali (asws) says in Khutba Tutanjiya, “I am Mintaq Isa fi al Hamd Sabiya”.

168. Mahasee kul shain (authority over all of creation)

In one of His sermons, Moula Ali (asws) says, “I possess the authority over all of the creation”.

(Mukhtasir al Basair pg 33)

169. Mahalik Aad (destroyer of the people of Aad)

In one of His sermons, Moula Ali (asws) says, “I am the destroyer of the people of Aad”.

(Mukhtasir al Basair pg 33)

170. Mahalik Thamud (destroyer of Thamud)

In one of His sermons, Moula Ali (asws) says, “I am the destroyer of Thamud”.

(Mukhtasir al Basair pg 33)

171. Maskhar lah al Sihab wal Raad wal Barq (one for whom clouds, thunder, and all of creation was created)

In one of His sermons, Moula Ali (asws) says, “I am the one for whom the clouds, thunder and all of the creation was created”.

(Mukhtasir al Basair pg 33)

172. Minhool Ism Allah (one who has the name of Allah)

In one of His sermons, Moula Ali (asws) says, “I am the one who has the name of Allah”.

(Mukhtasir al Basair pg 33)

173. Mahasib al Khaliq (one before whom the whole creation will be gathered)

Moula Ali (asws) says in Khutba Iftikharia, “I am the one before whom the whole creation will be gathered”.

174. Matee (bestower of blessings)

Moula Ali (asws) says in Khutba Iftikharia, “I am the bestower of blessings”.

175. Mabeed al Shajaan (one at the forefront of the battlefield)

Moula Ali (asws) says in Khutba Iftikharia, “I am the one who is always at the forefront of the battlefield”.

176. Mahsood (One whom the people are envious of)

Abu Hamza Thumali narrates from Imam Jafar Sadiq (as) regarding this ayah, “Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.” (4:54), Imam (as) said, “I swear by Allah, We are those whom the people are envious of. And Our kingdom shall return back to Us”.

(Basair al Darjaat pg 36)

177. Mahat al Qasas

Moula Ali (asws) says in Khutba Bayan, “I am Mahat al Qasas”.

178. Mahee al Birrah (life of the pious)

Moula Ali (asws) says in Khutba Bayan, “I am the life of the pious”.

179. Mahukm al Raad (lord of thunder)

Moula Ali (asws) says in Khutba Bayan, “I am the Lord of thunder”.

180. Mahboob al Saaf (meaning of Sura Saaf)

Moula Ali (asws) says in Khutba Bayan, “I am the meaning of Sura Saaf”.

181. Mahaqiq al Haqaiq (revealer of truth)

Moula Ali (asws) says in Khutba Bayan, “I am the revealor of truth”.

182. Mikhtas bil Rahmah (chosen by Allah for His mercy)

Abu Salih narrates from Hammar who narrates from Imam Reza (as) who narrates from His Forefathers the saying of Imam Jafar Sadiq (as) regarding this ayah, “Allah chooses especially whom He pleases for His mercy” (2:105), Imam (as) said, “Allah has chosen His Prophet, His Successor, and His Offspring for His mercy. Allah has 100 different kinds of mercy. 99 of which are for Muhammad (saw), Ali (asws), and His Offspring. One is for all of the believers”.

(Tafseer Burhan First Editon pg 140)

183. Mikhzee al Kafreen (denouncer of kufar)

Imam Muhamamd Baqir (as) narrates that Jabir bin Abdullah was asked regarding Ameerul Momineen (asws). He said, “I swear by Allah, He is master of all momineen, the denouncer of kufar, and the sword of Allah upon kufar, munafiqs (hypocrites), and rebels”.

(Fazail ibn Shazaan pg 162)

184. Mutzakirbay (Reminder)

Jabir narrates “I asked Imam Abu Jafar (as) regarding this ayah, “But when they neglected that with which they had been admonished, We opened for them the doors of all things” (6:44), Imam (as) said, “Allah reminded them regarding the wilayat of Ali (asws) ibn Abi Talib (as).”

(Tafseer e Furat pg 133)

185. Mirghan al Fajrah (Destroyer of oppressors)

O’Allah! Send durood upon Ali (asws) ibn Abi Talib (as) who is the brother of Your Prophet, His Wali, Sucessor, Trustee of His knowledge, who is the door of wisdom, who speaks with Your Hujjat (proof), who calls the creation towards Your sharia (laws), who is RasoolAllah (saw)’s caliph upon His nation, who is the remover of the sufferings of RasoolAllah (saw),

who is the destroyer of kufar and oppressors, who You made the same for RasoolAllah (saw) the way Haroon (as ) was for Musa (as). O’Allah! Be a friend to those who are His friends and enemies of those who are His enemies. Abandon those who abandon Him.

Curse those who are envious of Him.”

(Mafatih al Jinan pg 419)

186. Misdad al Khalaiq

Moula Ali (asws) says in Khutba Bayan, “I am Misdad al Khalaiq”.

187. Misbab al Asbab

Moula Ali (asws) says in Khutba Bayan, “I am Misbab al Asbab”.

188. Misbah al Dajaa (Lamp in the darkness)

Imam Hussain (as) narrates, “I heard My Grandfather saying, “Anyone who wants to live My life and wants to die as I do and wishes to enter into jannah, must love Ali (asws) and Ahlul Bayt (as). Verily, They are Imam and lamp in the darkness. They will never allow you to go astray after Me.”

(Al Manaqib pg 34)

189. Masadiq (Truth)

Imam Jafar Sadiq(as) narrates regarding this ayah, “And he who brings the truth and (he who) accepts it as the truth” (39:33), Imam (as) said, “The one who came with truth is RasoolAllah (saw) and the one who testified to Him is Ali (asws) ibn Abi Talib (as).”

(Taweel al Ayat Second Edition pg 517)

190. Min andah ilm al kitab (knowledge of the book of Allah)

Atya Ufi narrates Abu Saeed al Khudri said, “I asked RasoolAllah (saw) regarding this ayah, “One who had the knowledge of the Book” (27:40), RasoolAllah (saw) said, “That is My brother, Ali (asws) ibn Abi Talib (as)”.

(Al Bihar 35th Vol pg 429)

191. Mafatah al Jannah (Key of Paradise)

Imam Jafar Sadiq (as) narrates from His Forefathers that RasoolAllah (saw) said, “On the day of judgement, O’Ali (asws)! A room of noor will come to You and You will be wearing a crown with four sides, and written on each side will be “There is no god except Allah, Muhammad (saw) is the prophet of Allah, and Ali (asws) is the key of paradise”. A chair will be placed there for You and will be known as the “Chair of Imamate” upon which You will sit and the whole creation will be brought in front of You. Then You will order Your Shia to enter jannah and Your enemies into hell for You are the distributor of jannah (heaven) and jahannum (hell). Whosoever loves You shall find salvation. Anyone who has animosity towards You will be thrown into hell. On that day, You will be the clear proof of Allah.”

(Mashariq al Mustafa pg 210)

192. Miqatil Ahul Kirah

Abu Hamza Thumali narrates from Imam Jafar Sadiq (as), Imam (as) said, “O’Abu Hamza!

Do not diminish or increase the status of Ali (asws) that was bestowed upon Him by Allah.

He will have to fight those who run from the battlefield and He will arrange the marriages of the inhabitants of jannah”.

(Basair al Darjaat pg 415)

193. Munajee (One who pays sadqa)

Imam Sadiq (as) narrates regarding this ayah, “when you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer”

(58:12), Imam (as) said, “This ayah was revealed for Ali (asws) ibn Abi Talib (as). Those who were wealthy were very proud of their wealth. Ameerul Momineen (asws) had ten dirhams and two goats. He gave all ten dirhams in sadqa and slaughtered both goats. He sacrificed His entire wealth in the way of Allah in such a way that no one else could do.

Therefore, Allah revealed this ayah. “Do you fear that you will not (be able to) give in charity before your consultation?” (58:13) Through this act Moula Ali (asws) became superior to all others.

(Tafseer Burhan Fourth Edition pg 303)

194. Mustaqeem

Ibne Abbas (ra) narrates regarding this ayah, “And if We take thee away, We surely shall take vengeance on them,” (43:41) with Ali (asws) ibn Abi Talib (as).”

(Tafseer e Furat pg 402)

195. Munadee (caller)

Umar bin Abu Rahman bin Qasir narrates from Imam Jafar Sadiq (as) regarding this ayah, “surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe” (3:193), Imam (as) said, “That was Ali (asws) ibn Abi Talib (as) for whom a caller from the heavens asked the people to believe in RasoolAllah (saw)”

(Tafseer Ayyashi First Edition pg 211)

196. Muhajir al Hajrateen (Immigrant who made two migrations)

Asbagh bin Nabata narrates, “One day Ameerul Momineen (asws) delivered a speech on the mimbar of Kufa, He said, “I am the master of successors. I am the successor of the master of prophets. I am the Imam of the muslims. I am the Imam of the pious. I am the master of momins. I am the husband of the Mistress of the Women of the whole universe. I am the one who made two migrations. I am the one who gave two bayyats. I am the one who fought in Badr and Hunain. I fought with two swords. I rode on two horses. I am the inheritor of the knowledge of previous nations. I am the mercy of Allah upon all worlds.

Those who love Me will be forgiven and My enemies will be accursed. RasoolAllah (saw) use to say to Me, “O’Ali (asws)! Your love is taqwa (piety) and iman (faith). Your hatred is kufar (disbelief) and nifaq (hypocrisy). I (RasoolAllah saw) am the house of wisdom. You are its key. Anyone who claims to love Me (RasoolAllah saw) while at the same time hating You (Ali asws) is a liar.”

(Biharul Anwar vol 39 pg 321)

197. Matoosim (Examiner)

Imam Abu Jafar (as) narrates Ameerul Momineen (asws) said regarding this ayah, “Surely in this are signs for those who examine.” (15:75), Imam (as) said, “Myself, RasoolAllah (saw) and the Imams (as) from My Offspring are examiners”.

(Usool e Kafi First Vol pg 218)

198. Meezan al Aamal (Scale of Deeds)

While visiting the grave of Ameerul Momineen (asws), stand near the foot of the grave and say, “Salam be upon You, O’Father of Imams (as)! Friend of Nabuwat (prophet hood). Salam be upon You, O’Master of Religion and Faith. Salam be upon You,O’Kalamatullah (word of Allah). Salam be upon You, O’Scale of Deeds. Salam be upon You, O’sword of Allah.

O’inheritor of the knowledge of prophets! Salam be upon You, O’Lord of the day of judgement. You are the absolute blessing of Allah. You are the bright path, bright star, and You lighten the hearts of momins. Allah’s mercy and blessing be upon You.”

(Mafatiha al Jinan pg 418)

199. Meezan (scale)

Imam Abu Abdullah al Sadiq (as) narrates regarding this ayah, “He said: This is a right way with Me” (15:41), Imam (as) said, “I swear by Allah, the straight path is Ali (asws). I swear by Allah, He is meezan (scale) and Siratul Mustaqeem (right path).”

(Mukhtasir al Basair pg 98)

200. Meemoon

Jabir al Jafi narrates, “The woman who fed Ameerul Momineen (asws) was from Bani Hilal.

One day when Moula (asws) was a child, she left Him in a tent along with her son who was a year older than Ameerul Momineen (asws). There was a well near the tent. A child went near the well and put his head into the well. Moula Ali (asws) chased behind the child but the leg of Moula Ali (asws) became entangled in the rope of the tent. Moula Ali (asws) held onto the child with one hand and pulled him out of the well. Meanwhile, the mother of the child came. When she saw this happening, she began to scream. The people gathered around and were astonished at the strength of Moula Ali (asws) for His age. The mother had named her child “Meemoon” and until today the children of Bani Hilal are known by the name of Meemoon.”

(Maani ul Akbar pg 61)

*Imam e Masoom, Shaheed e Mazloom, Nifees al Mahroom, the door of knowledge, the one who possesses the knowledge of the entire universe, who knows the secrets of Bani Israel, the Imam of the entire creation, Father of Scholars, who helped Islam during His childhood, destroyer of idols, helper of the poor, who guides towards the path of Allah, who calls towards Islam, Siddiq e Akbar, who is the greatest sign separating halal (lawful) and haram (unlawful), Biharul Ilm (ocean of knowledge), Quran e Azeem, Most Merciful, Siratul Mustaqeem, Farooq e Azm, Greatest Imam, one who never worshipped idols, one who never commited any sin, one who was praised by Jibrael (as),

Amongst His names are Al Maqla, al Musil, al Muqadum, al Momin, al Mutosim, al Mahmoon, al Mubarak, al Mukhasin (Al Munaqib Third Edition pg 75)

Chapter Two: Semantic Issues I (Mabahethul-al-Faath)

One of the facts about the Quran is that its Ayaat were revealed gradually to the Prophet of Islam (P) in different places and at different times over a period of more than 20 years. Muslims are unanimous that the Quran–unlike the previous Scriptures did not come down from the heaven as a book. Thus, usually there are circumstances under which certain Ayaat or Chapters of the Quran are revealed.

The above fact, apart from the testimony of numerous witnesses at the time of the revelation, is supported by the following Ayaat:

1) "And (it is) a Quran which We have divided (into parts) in order that you might recite it to people at intervals. And We have revealed it by stages." [17:106]

2) "And those who disbelieve say: Why is not the Quran revealed to him all at once? Thus (it is sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages." [25:32]

The Holy Quran is a miracle and its gradual revelation was a demonstration of the miracle and the intervention of God when necessary. Surely, this would strengthen the hearts of the Prophet (P) as well as the Muslims.

The gradual revelation of the Quran formed the system of gradual transition from the Jahiliya (Ignorance) lifestyle to the noble Islamic way of life. The rules of daily prayers, fasting, paying Zakat, Hajj, etc all came down in stages to make it more practical for early Muslims to get acquainted with its practices. Similarly, converting Arabs from the evil habits such as drinking alcohol which was deeply rooted in their culture it would not be possible unless the divine rules come down in stages.

Above all the reasons, gradual revelation of the Quran would keep Muslims in constant communication with God and would more explicitly prove the miraculous aspects of the Glorious Quran. Had the Quran been revealed to the Prophet (P) only at once in the beginning of his mission and he would have quoted its Ayaat when necessary, the disbelievers would have surely accused the Prophet (P) that his explanations were of his intelligence. For instance, a group of Jewish people asked the Prophet about the `Spirit`. He then looked upon the heaven whereat the revelation came down to him say: "And they ask you concerning the Spirit; it is from the Command of (or the things of) my Lord." [17:85]

In another occasion he was asked what should they give as a charity? Then the revelation came down: "And they ask you what they ought to spend. Say: Forgiveness (that which is beyond your needs)" [2:219]

Was the Quran revealed gradually and all at once?

In spite of the above evidences, some of the scholars –both from the Shi`a and the Sunni schools- claimed that the Quran addition to its gradual revelation has also come down all at once in the Night of Qadr (Decree) in the month of Ramadan.

As for the recipient of this type of revelation they are of three different opinions:

1) Those of Sunni school claimed that the entire Quran has come down in the Night of Qadr from God to the heaven of this world and from there it has come down to the Prophet (P) gradually over 20 years. The basis of this opinion is a Hadith narrated fron Ibn Abbas.

2) Of the Shi`a scholars who merely rely on the Narrations and are known as (al-akhbariyoun: Traditionalists) they claim that the entire Quran has come down to al-Baytul-Ma`mour (in the fourth heaven) and from there has come down gradually to the Prophet of Islam (P) over 20 years. The basis of this opinion is also some Narrations.

3) The late Allama Tabatabaei while believing in gradual as well as the revelation of the Quran all at once asserts that the recipient of the Quran in its entire revelation similar to its gradual revelation was the Prophet (P) himself. However, he claims that there is a different reality for the noble Quran beyond its present format. The Almighty Allah sent down that `reality` to the Prophet (P) in the night of Qadr and then throughout twenty three years or so, the detailed Quran was gradually revealed to him. The main proof of his eminence is the claim that the Arabic term `NAZAL` (sent down) if used in the category of `Ef`al` such as `Enzal` it means `sending down all at once` whereas if it is used in the category of `Taf`eel` it means `sending down gradually`.

Most of the renown students of his eminent, whom I had the honour of studying under, such as Martyr Motahhar, Ayatollah Javadi, and Ayatollah Makarem Shirazi although sometimes with a slight modification have followed the view of their teacher.

Analysis of the above claims

One may wonder as to why those prominent scholars have come up with the idea of revelation of the Quran all at once, in spite of the clear statement of the Quran for its gradual revelation?

I suppose the followings are the main motivations of the above scholars for their claims:

1) The Almighty Allah in Sura 97 Aya 1 states: "Verily, We sent it down in the Night of Qadr." Similarly, in Sura 44 Aya 3 states: "Verily, We sent it down in a Blessed Night." Finally in Sura 2 Aya 185 the Almighty states: "The month of Ramadan in which was revealed the Quran."

The conclusion of the three above Ayaat is that the Holy Quran is revealed in the Night of Qadr which is a Blessed Night and is in the month of Ramadan. Thus, the Quran is revealed in the night of Qadr. However, the Quran itself explicitly states (17:106, 25:32,33) that it was revealed in stages. In reconciliation between these two concepts, the idea of two types of revelation has emerged.

2) The second motivation which belongs to the Sunni scholars is the Ash`ari dogma of eternity of the Quran. The have supported their dogma by a narration from Ibn Abbas in which it states that the entire Quran has come down to the heaven of this world. Thus, the Ayaat of the Quran-according to them- are not created at the time of their gradual revelation.

3) The Shi`a scholars both the traditionalists as well as those such as the late Allama Tabatabei had faced another problem; i.e. the Narrations that indicate the Prophet of Islam (P) was appointed a prophet on 27th Rajab a lunar Islamic month which is two months prior to Ramadan. The Almighty Allah appointed Muhammad (P) as a prophet by sending the first revelation to him. If the first revelation was sent down to him on 27th Rajab, then why the Quran says that the Quran was sent down in the month of Ramadan. To resolve this dilemma, the late Tabatabei (may God elevate his soul) has suggested two types of revelation and supported his claim with a linguist difference between `Enzal` ( as used in the Ayaat related to the Night of Qar) and `Tanzil` ( as used for the gradual revelation of the Quran).

I acknowledge that the 27th of Rajab is the famous opinion amongst the Shi`a scholars for the commencement of the prophetic mission of the Prophet of Islam (P), although there are some who suggested the month of Ramadan. Similarly, the month of Ramadan is the famous opinion for the commencement of the Prophetic mission among the Sunni scholars although there are some who believe it was 27th of Rajab.

Unfortunately, there are only a couple of Hadiths suggesting the 27th of Rajab for the beginning of the Prophet`s mission narrated by Sh. Al-Kolayni. The narrator of the first Hadith is `Hasan Ibn Rasshed` who has been weakened and hence his Hadith is weak. The second Hadith has a similar problem or worse. The narrator is `Sahl Ibn Ziad` who is `weak in his narration and unreliable` and also he is narrated from an anonymous person.

The above narrations have also another problem and that is they contradict another Hadith narrated by `Fadl` from Imam Reda (a.s) in which the Imam indicates that the Prophet (P) was appointed in the month of Ramadan and hence fasting of Ramadan has been made obligatory. Amazingly, the late Majlesi in reconciliation between this Hadith and the other ones suggests that Imam Reda (a.s) may have announced that according to Taqiyya (Protection)!

Unfortunately, we can not agree with the late Majlesi for firstly this is not an issue especially for Imam Reda (a.s) to practice Taqiya in it, secondly the narrator –Fadl Ibn Shazan- is one of the renowned Shi`a scholars from Neishapoor.

Over all, even if we close our eyes from the transmitters of those Narrations, still they are not more than Khabar Wahid (Single Narrations) which as stated by the late Sh. Mofid `do not provide any knowledge or practice`.

Is there any philological difference between `Enzal` and `Tanzil`?

His eminence, Allama Tabatabei has claimed the term `Enzal` in Arabic is used for sending down all at once, whereas `Tanzil` is used for gradual sending. Let`s examine the accuracy of this claim.

I believe his eminence has taken this idea from the famous philologist `al-Raghib al-Isfahani ( Husain Ibn Muhammad died in 502). Although al-Raghib is a very well respected philologist especially for the Quranic terms, here we can not agree with him for the following reasons:

1) The opinions of the philologists are not valid unless that support their claim by quoting some ample evidences from the Arabic literature and famous poems. For they as Muslims belong to a certain school of thought and their opinions could be shaped by the school they are coming from.

Distinguishing between the usage of `Enzal` and `Tanzil` by al-Raghib is one of the examples that al-Raghib is influenced by the school he belongs to. Al-Raghib was a follower of Shaafei` and his reason for the differences between `Enzal` and `Tanzil` is: "Allah mentions `Enzal` not `Tanzil` in `Verily, We send it down (Anzalna= from Enzal) in the Night of Qadr` for what is narrated that the Quran is revealed all at once to the heaven of this world."

As you can see the source of his distinction between the two terms is the narration, not independent Arabic literatures. As we could not agree with the narrations we can not agree with al-Raghib either.

Moreover, other philologists have confirmed that there is no difference between `Enzal` and `Tanzil`. Ibn Manthour quoting from the well known Arabic linguist; Seebwayh says: "Abu-Amr used to diffrenciate between `Enzal` and `Tanzil` but did not mention any reason for it. Abul-Hasan said: I do not see any difference between them…"

Above all, the usage of the terms under consideration in the Holy Quran leaves us without doubt that there is no difference between the terms. Consider the following examples:

1. The Quran is using the term `Enzal` for sending down the rain. "And He sent down water from the sky" [2:22] undoubtedly, the rain does not fall all at once.

2. The tem `Tanzil` is used for sending down the `Torah` [3:93]. As mentioned earlier, many Narrations, as well as some Ayaat of the Quran indicate that the Torah was revealed to Moses (P) all at once.

3. The term `Enzal` is used very often in the Quran and it is not meant for the revelation of the Quran in the Night of Qadr. See for instance: 5:67, 12:2, 6:92

4. The term `Enzal` is used for sending the Quran for people, that obviously can not mean sending it down to them all at once. [ 4:174]

5. The term `Tanzil` is used for demanding why the Quran was not sent all at once: [25:32]. You may claim that there is a context in the Ayah and hence it is not a valid evidence for our claim. In this case, we refer you to another example: [4:153]

Therefore, the distinction between `Enzal` and `Tanzil` has no basis in the Quran.

There still remains a question; what is the meaning of `Verily We sent it down in the Night of Qadr"? If the Quran is not revealed all at once, then why is it that the Almighty Allah states: "The month of Ramadan in which We revealed the Quran"?

The answer is –and God knows best- because the first revelation has come to the Prophet (P) in the month of Ramadan, on the Night of Qadr, it is correct to say, the Quran- meaning the first part of the revelation of the Quran- is revealed in the month of Ramadan. For, as it is correct to refer to the entire Quran as `the Quran`, we can also refer to parts of it and calling it `the Quran`. Thus, the Almighty Allah referring to the part of the Quran in the begging of the Chapter 12 states: "Verily, We sent down the Quran in Arabic that you may reflect." [12:2]. Surely, at the time of the revelation of Chapter 12 which was revealed to the Prophet (P) when he was still in Makka, the entire Quran was not revealed yet. Or when the Almighty is ordering the Prophet: "And recite the Quran in a slow style." [73:4] He is not asking the Prophet (P) to recite the entire Quran in part of the night that he wakes up for Prayers.

Chapter Three: Ayah, Surah, History of the Collection of the Quran

Introduction

All authors when compiling a book, they usually divide it into chapters. The chapters are also divided into paragraphs. Paragraphs are a combination of sound sentences. This classification makes the process of reading and understanding the book easier.

Classification of the Quran is based on `Surah` and `Ayah`. In the language of the Quran an Ayah is nearly similar to a sentence, although not exactly the same. For sometimes an Ayah is an incomplete sentence as I will explain.

Ayah

Ayah and its plural `Ayaat` is used in the Quran in three seemingly different meanings:

Sign: The first meaning of the `Ayah` which is its literal meaning is `sign` or `indication`. The road signs can be literally called Ayah. With reference to its literal meaning the Almighty in the Quran states: "And their Prophet (Samuel) said to them: Verily the Sign (Ayah) of his (Saul) kingdom is that…" [2:248]

Miracle: The term Ayah is also used in the Quran to mean the miracles performed by the Prophets by the Leave of God. Allah the Almighty states: "Ask the Children of Israel how many clear miracles (Ayaat) We gave them." [2:211]

Evidence: the Ayah is used in the Quran in many instances to mean `evidence` or `proof` for the existence of God. Such as: `And of His evidences (Ayaat) is the creation of the heaven and the earth."

The Almighty has used the term `Ayah` to refer to a collection of some words of the Quran which makes a sentence or even one word or sometimes even two letters! The Ayah is the smallest unit in the Quran. Allah states: "And when We change an Ayah (of the Quran) in place of another…" [16:101]

It seems a sentence of the Quran is called an Ayah for it is a Sign for the truth of the Prophet Muhammad (P) and his Divine Mission. It is also a vivid evidence of the Words of God as it is also a miracle. Therefore, the translation of the Ayah to `verse` is not an accurate translation and does not convey the message behind the term. I would therefore suggest to either use the Arabic term `Ayah` or its literal translation `Sign`.

Identification of the Ayah

If there is no grammatical structure governing the formation of an Ayah then how and who is supposed to decide which words/word/letters should be called an Ayah?

It is for this reason that we believe the identification of the Ayaat of the Quran are by divine confinement (al-Tauqifee), i.e. no human has any authority on it. The Almighty Allah states: "Ta Seen. These are the Ayaat of the Quran, and a Clear Book." [27:1]

Had the identification of the Ayaat been by humans they would have never been in the present order. For instance, "Alef Lam Mim Sad" (7:1) is one Ayah whereas a similar to it- in term of the number of letters- such as "Alef Lam Mim Ra" (13:1) is not an independent Ayah. Similarly, "Ha Mim. Ayn Seen Qaf" (42:1-2) are two Ayaat, but similar to that is "Kaf Ha Ya Ayn Sad" (19:1) which is one Ayah. Why?

Moreover, sometimes an incomplete sentence is part of an Ayah such as "so announce the good news to My devotees" (39:17). Then the rest of the sentence is mentioned in the following Ayah: "Those who listen to the Word and follow the best thereof." (39:18).

The words and the letters that are making an Ayah are not always the same. The shortest Ayah in the Quran has only two letters, i.e. "Ta Ha" (20:1) whereas the longest (2:82) has 128 words which is the combination of 540 letters.

Number of Ayaat

Although there are different opinions for the counting the Ayaat of the Quran, it seems the most accurate one is the counting of the Kufans that is narrated from Imam Ali (a.s) by Abdullah ibn Habib al Sullami. According to this counting, the Ayaat of the Quran are 6236. Today most of the copies of the Quran are according to this counting.

Surah

Surah literally means `high position and elevated status`. Tall buildings are also called surah. Arabs used to call the fortresses surrounding cities in the ancient times `sur`. The term Surah is used in the Quran 10 times referring to parts of the Quran which are nearly similar to chapters. The Almighty states, "And if you are in doubt concerning that which We have sent down to Our devotee then produce a Surah (chapter) of the like thereof." [2:23]

It however seems that the expression of `Surah` as used in the Quran would sometimes include even an Ayah or few Ayaat.

Number of the Surahs

The number of the Surah of the Quran is 114. Although there are other narrations they are not reliable.

Names of the Surah

It is more likely that the names given to the Surahs of the Quran are also by divine confinement (al-Tauqifee). Thus, although no Prophet is mentioned so repeatedly in the Quran as that of Prophet Moses; no chapter is named after him. Had the naming of the Surahs were by the choice of mankind they would have naturally named either of chapter 28, chapter 20 or chapter 26 in which the story of Prophet Moses is mentioned much, Surah Moses. Similarly, no Surah is named after Jesus though there is a Surah named after his mother Mary[19] . This is despite the fact that there are Surah in the Quran named after some Prophets whether lawmaking or not. Such as, Noah, Ibrahim, Hud, Lot, Yunus, Yusuf and Mohammad (P).

Longest and Shortest Surahs

The longest Surah of the Quran is the second Surah with 286 Ayat and 6221 Words. The shortest Surah is Surah 108 with three Ayat and only 10 words.

The First and the Last Surah

The most famous opinion is that Surah Al-Hamd is the first complete Surah which was revealed to the Prophet although the first few Ayaat of Chapter 96 are the first Ayaat revealed to the Prophet. There are also different opinions about the last Surah. Some suggest that is was Surah 5 others Surah 9 but most of the scholars of the Sciences of the Quran agree that it was Surah 110.

The Order of the Surahs

The discussion about whether the present order of the chapters of the Quran are by divine confinement or not depends on our opinion on the collection of the Quran as whether it is a man made effort or it was by divine confinement. Therefore, I invite you to the following discussion which is the most controversial part of the Sciences of the Quran

The History of the Collection of the Quran

The science of the story of the collection of the Quran is surely one of the most controversial discussions of the Sciences of the Quran which has divided the scholars into two big groups:

1) Those who assert the Quran was compiled after the demise of the Prophet (P): This would include almost all Sunni scholars as well as some renowned Shia scholars such as the Late Allamah Tabatabaei, some of his students and the late Allamah al-Balaghi. 2) Those who believe that the Quran was compiled prior to the demise of the Prophet (p) by the divine confinement and under the supervision of the holy Prophet (P). Some Shia scholars are the advocates of this opinion. The presenter of this course belongs to the second group.

The Meaning of Collection of the Quran (Jam`)

Before analysing the reasons of which group we aught to clarify one common terminology. The scientists of the Quran have usually referred to this discussion as `the history of the collection of the Quran` (Tarikh Jam` al- Quran). By the term collection they mean either of the following meanings:

Collection of the Quran in the sense of its memorisation in the heart: in the early years of Islam those who knew the Quran by heart were called Jumma`ul Quran (those who have collected the Quran in their hearts).

Collection in the sense of writing and compilation: Collection in this sense has two meanings: one – writing and compilation of the Ayaat without organising the order of the Surahs, the second the compilation and the order of the Ayaat as well as the Surahs of the Quran, to compile them as a complete book, as that of the present Quran

Collection in the sense of collecting all different accents and unifying the Quran based on one authorised accent.

There is no dispute that the collection in its first sense did exist in the time of the Prophet. Surely some of the companions of the Prophet knew the entire Quran by heart and their names are recorded in history. Collection in the third sense of it, is also unanimously agreed by all scholars. There is almost a consensus that during the reign of Othman the Quran was unified on the basis of the accent of Quraiysh which was the accent of Prophet Mohammad (p). The entire argument rotates around the second meaning of collection, i.e. whether the Ayaat or/and the Surahs of the Quran were collected as the present Book prior to the demise of the Prophet or after his demise?

Note: It should be noted that none of the above opinions would conclude any alteration or perversion in the Quran for indisputably there is only one Quran and all it contains are the revelation of God to the Prophet (p) with no addition or omission.

The Proofs of the First Opinion

The adherers to the theory that the Quran was compiled after the demise of the Prophet (P) and during the reign of Abu Bakr and somehow Omar, rely mainly on the following reasons:

1. The Hadith of Zaid ibn Thabit: nearly two years after the demise of the Prophet (P) and in the second year of the reign of Abu Bakr, a bloody war took place between the Muslim army and the army of Musaylameh al-Kathab. This battle is known as the Battle of Yamamah` during which many of the companions of the Prophet who knew the Quran by heart were killed. I shall narrate the rest of the story as quoted by Al-Bokhari in his Sahih from Zaid ibn Thabit:

"After the battle of Yamamah Abu Bakr sent after me. When I visited him Omar ibn Khattab was also with him. Abu Bakr said, `Omar has informed me that during the battle of Yamamah the recitors of the Quran were killed and I am concerned that should this be repeated most of the Quran would be destroyed.` He asked me to order for the collection of the Quran. I said to Omar `How can I do something that the Messenger of God did not do?!` Omar said, `By Allah, this is a good deed.` Thus Omar repeatedly visited me until the Almighty expanded my heart and I agreed with Omar. Then Abu Bakr said to me, `You are a young and intelligent man, there is no accusation towards you and you were the one who used to write the revelation for the Messenger of God. Thus, search for the Quran and collect it all.

By Allah if I (Zaid) was ordered to move a mountain it would not be more difficult for me than the task of the collection of the Quran.` I said to Abu Bakr `How can you do something that the Messenger of God did not do? Abu Bakr replied `this is a good deed.` Thus, Abu Bakr repeatedly called me until God expanded my heart insomuch as He had expanded the hearts of Abu Bakr and Omar. I agreed and began searching for the Quran and collected it from the leaves of the palms and white stones as well as from the chests of people. Finally, I found the last two Ayaat of Surah 9 with Abu- Khozaiymeh al-Ansari and I could not find them with anyone else. This collection of the Quran stayed (in hiding) with Abu Bakr until he died and then stayed with Omar until he died and then with Hafzeh the daughter of Omar."

The above narration which is in the most authentic Sunni books of Hadith is one of the main reasons for those who believe that the Quran was compiled after the demise of the Prophet (P). In this narration the good innovation of the collection of the Quran claimed to have been initiated by Omar and his persuasion.

Response

Unfortunately we cannot agree with the above narration for various reasons.

a) The above narration contradicts many other historical narrations. For instance Ibn Sireen said "Omar was killed and he did not collect the Quran." The late Ayatollah Khoei after quoting 22 narrations that are the main narrations in this field, elaborates in analysing them and explains the contradictions among them. Thus, all of them are nullified. In addition you need to bear in mind that the above narration and its similar are only narrated by the Sunni scholars.

b) It seems all these narrations aim at creating virtues for Abu Bakr and Omar to equalize their status with that of Othman during whose reign the unification of the Quran has taken place. Notice that in the above narration it is explicitly claimed that they are doing "something good that the Prophet did not do!" Isn’t this similar to the accusation they gave to the holy Prophet that he did not appoint anyone as his caliph before he dies! Accepting the above narration means accepting that Omar and following him Abu Bakr were more concerned for the protection of the Quran than the holy Prophet of Islam (P)!

c) If there is any truth in the above narration the motivation of Abu Bakr would not be more than having a copy of the Quran for himself as similar to some of the companions of the Prophet who historically compiled the entire Quran for themselves. It is for this reason that Abu Bakr hides the collection of Zaid in a box and so does Omar. Had they really been concerned for the loss of the Quran they would have made many copies of that original and spread it among the Muslims.

2. Various Shia and Sunni narrations have quoted that Imam Ali (a.s) committed himself to the collection of the Quran right after the demise of the Prophet (P). He had promised himself not to leave his home except on Fridays until he finishes his task. It is narrated that his Quran was according to the order of the periods of revelation (chronological order) and he had mentioned the abrogating and the abrogated Ayaat.

The Late Allamah Tabatabaei who is one of the renowned Shia adherents of the theory of the collection of the Quran after the demise of the Prophet asserts: "The meaning of the above narration (the collection of Imam Ali a.s) is one of the indisputable facts among the Shia." He further argues that should the Quran have been compiled in the present order at the time of the Prophet, it would have been impossible for Imam Ali (a.s) to compile the Quran in a different format than that of the Prophet (p) which was based on divine confinement. His eminence therefore asserts: "the collection of the Quran in its present format must have certainly happened after the demise of the Prophet (P.

Response:

The collection of the Quran by Imam Ali (a.s) as quoted in the Shi`a books of Hadith was about the interpretation of the Quran not the collection of the Quran itself. Thus, the Imam (a.s) has mentioned the abrogating and the abrogated, the Makki and the Madani and all details related to any Ayah. The collection of the Imam is referred to in many Hadith as "Al-Jame`a" (the Comprehensive) or "Al Jaffr" (the Paper on which the Imam has written), or Mushaf Fatima (for the Prophet (P) had dictated it to the Imam mostly in the house of Fatima). These names indicate that the collection of the Imam was the Quran with its interpretation. For further study of the book of the Imam see Al-Kafi 1:39 and Al Wafi 1:63 and Beharul Anwar 1:140.

3. The third proof is the gradual revelation of the Quran and the continuation of the revelation until the end of the life of the Prophet (p). The late Alameh Al- Balaghi while mentioning this proof claims that this phenomenon could not make the collection of the Quran possible.

Response

The response to this claim is very obvious. We propose that as the Quran was being gradually revealed so would it be compiled. Many narrations suggest that Gabriel (a.s) used to descend to the Prophet and ask him where the exact place of the revealed Ayah shall be. For instance, it is quoted in many narrations that when the last Ayah was revealed to the Prophet saying, "And be afraid of the Day when you shall be brought back to Allah" Gabriel said to the Prophet to place it between Ayah 282 and 280 of chapter 2. Similarly, many narrations suggest that any time "Bismillahe Rahmane Raheem" was revealed the Prophet (P) knew that the previous Surah was finished and a new Surah was commencing.

The Proofs of the Second Opinion

The second opinion is the opinion of those Shi`a scholars who hold the Quran, as it is today, was collected at the time of the Prophet (P) and under his supervision by divine confinement. The following are some of the main reasons:

1. There are many contradictions between the narrations about the collection of the Quran after the Prophet (P) and hence are nullified.

2. The Hadith of Thaqalayn that is narrated by both Shi`a and Sunni in which the Prophet (P) leaves two precious things, i.e. The Book of Allah and Ahlul-Bayt confirms that the Quran was a Book prior to the demise of the Prophet (P), not only a memory in the hearts of the believers.

3. The second famous name of the Quran as mentioned in the Quran is `Book`. A book is something that is written and compiled. The first time the Quran was referred to as `Book` was with the revelation of Surah Maryam (Chapter 19). In this Surah the Almighty refers to the Quran as `Book` five times (19:16,41,51,54,56). This Surah was revealed to the Prophet (P) six years after his prophetic mission when he was still in Makka. We suggest that the Almighty has named the Quran a `Book` for it must be compiled. As it was named `the Quran` for it has to be recited.

In fact, with the exception of `al-Mo`allaqatu-Sab` (The Seven Poems) that Arabs during the pre-Islamic era (Jahiliyyah) had written and hanged them on the curtains of Ka`ba-if there is any truth in it- there hasn`t been any written heritage for the Arabs of Jahiliyya. The Quran marks the first written Book in the history of Arabs. Thus, Islam divided the history of Arabs into two distinct periods of the era of Jahilliyah and the Islamic era.

4. It is not possible that the Prophet (P) has left the Ummah without compiling the Revelation, insomuch as it was not possible for him to leave the Ummah without any leader. It seems the claim of Abu-Bakr that `the Prophet (P) did not collect the Quran` is another side of his forged coin concerning the issue of caliphate after the Prophet (P). Is this not similar to his alleged claim that the Prophet (P) left this world without appointing any one as his caliph?

5. The Prophet (P) had Scribes of Revelation whose numbers varied from time to time from 23 to 43. Since he was in Makka he had appointed Scribes. The Prophet (P) was dictating the received revelation to them and would ask them to recite it for him to check if there were any mistakes in their writings.

6. Finally the most definite proof that the Quran was compiled during the time of the Prophet (P) and under his supervision is the order of the Ayaat and the Surahs of the Quran. As discussed earlier it is just impossible for any human no matter how intelligent or simple to have come up with the existing order of the Ayaat and the Surahs.

Imagine the entire Words of the Quran in a box. Then you give them to a group of well versed Arab linguists to compile them as a book. It is impossible for them to compile it in the way it is. They would either compile it based on the chronological order, or according to different subjects, or the length of the Ayaat and the Surahs or the like. Guess what? The order of the Quran is none of the above.

This is the actualization of the Words of God Who states: "Verily, We, it is We Who have sent down the Dhikr (the Quran) and surely We will guard it." (15:9) as He states: "It is for Us to collect it and its recitation." (75:17)

Unification of the Accents of the Quran

The Arabic writing during the early time of Islam did not have any dots or signs. With the spread of Islam various Arabs and non-Arabs used to recite the Quran with their own accents. Gradually, people of various tribes assumed only their pronunciation is correct and the rest are wrong. This would sometimes cause to make slight changes in the meanings of the words. For instance, instead of reciting `fatabayyano` (49:6), some had recited `fatathabbato`, or they had recited `Nonsheroha` instead of `Nonshezoha` (2:259)

Finally the issue was brought to the attention of Othman; the third Caliph. He appointed a group for unification of the accents of the Quran. He commanded them that should they disagree on any accent, the authorised accent shall only be the accent of Qoraysh for it was the accent of the Prophet (P).

When the task was fulfilled the unified Quran was resented to Imam Ali and after his endorsement it was spread across the then world. All other copies were destroyed. and by consulting some of the companions and with the endorsement of Imam Ali (a.s).

Notes

In the later years another division was suggested for the Quran and that is `Joz` (Section) and `Hezb` (subsection). The entire Quran is divided into 30 equal Section and each Section into four subsections. This division is mainly to facilitate the recitation and memorization of the Quran. However, as the division of the Quran into Section and Subsection is not a divine division I did not discuss it in the text.

Zereshki, al-Borhan, vol.2 p.249, Tabrasi, Majma`ul-Bayan, vol.1 p.11

The least number mentioned is 70 people. See Tabari 1:1940

Such is mentioned in Bukhari, though it must be Khozaima ibn Thabit, for it was he whose testimony the Prophet (P) accepted as two testimony.

Bukhari, vol.6, chapter of the collection of the Quran p. 98

Ibn Sa`d, al-Tabaqatul-Kobra, vol.3/1, p.212

Al-Bayan, pp 240-249

Al-mizan, vol.12 p.128

Ala`u-Rahman, vol.1 p.18

Ramyar, History of the Quran, p.262

Ramyar, history of the Quran, p.409

Ibn Athir, al-Kamel, vol.3 p.112, Ramyar, History of the Quran, p.444 from Allama al-Helli in Tazkera.

Chapter Two: Semantic Issues I (Mabahethul-al-Faath)

One of the facts about the Quran is that its Ayaat were revealed gradually to the Prophet of Islam (P) in different places and at different times over a period of more than 20 years. Muslims are unanimous that the Quran–unlike the previous Scriptures did not come down from the heaven as a book. Thus, usually there are circumstances under which certain Ayaat or Chapters of the Quran are revealed.

The above fact, apart from the testimony of numerous witnesses at the time of the revelation, is supported by the following Ayaat:

1) "And (it is) a Quran which We have divided (into parts) in order that you might recite it to people at intervals. And We have revealed it by stages." [17:106]

2) "And those who disbelieve say: Why is not the Quran revealed to him all at once? Thus (it is sent down in parts) that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages." [25:32]

The Holy Quran is a miracle and its gradual revelation was a demonstration of the miracle and the intervention of God when necessary. Surely, this would strengthen the hearts of the Prophet (P) as well as the Muslims.

The gradual revelation of the Quran formed the system of gradual transition from the Jahiliya (Ignorance) lifestyle to the noble Islamic way of life. The rules of daily prayers, fasting, paying Zakat, Hajj, etc all came down in stages to make it more practical for early Muslims to get acquainted with its practices. Similarly, converting Arabs from the evil habits such as drinking alcohol which was deeply rooted in their culture it would not be possible unless the divine rules come down in stages.

Above all the reasons, gradual revelation of the Quran would keep Muslims in constant communication with God and would more explicitly prove the miraculous aspects of the Glorious Quran. Had the Quran been revealed to the Prophet (P) only at once in the beginning of his mission and he would have quoted its Ayaat when necessary, the disbelievers would have surely accused the Prophet (P) that his explanations were of his intelligence. For instance, a group of Jewish people asked the Prophet about the `Spirit`. He then looked upon the heaven whereat the revelation came down to him say: "And they ask you concerning the Spirit; it is from the Command of (or the things of) my Lord." [17:85]

In another occasion he was asked what should they give as a charity? Then the revelation came down: "And they ask you what they ought to spend. Say: Forgiveness (that which is beyond your needs)" [2:219]

Was the Quran revealed gradually and all at once?

In spite of the above evidences, some of the scholars –both from the Shi`a and the Sunni schools- claimed that the Quran addition to its gradual revelation has also come down all at once in the Night of Qadr (Decree) in the month of Ramadan.

As for the recipient of this type of revelation they are of three different opinions:

1) Those of Sunni school claimed that the entire Quran has come down in the Night of Qadr from God to the heaven of this world and from there it has come down to the Prophet (P) gradually over 20 years. The basis of this opinion is a Hadith narrated fron Ibn Abbas.

2) Of the Shi`a scholars who merely rely on the Narrations and are known as (al-akhbariyoun: Traditionalists) they claim that the entire Quran has come down to al-Baytul-Ma`mour (in the fourth heaven) and from there has come down gradually to the Prophet of Islam (P) over 20 years. The basis of this opinion is also some Narrations.

3) The late Allama Tabatabaei while believing in gradual as well as the revelation of the Quran all at once asserts that the recipient of the Quran in its entire revelation similar to its gradual revelation was the Prophet (P) himself. However, he claims that there is a different reality for the noble Quran beyond its present format. The Almighty Allah sent down that `reality` to the Prophet (P) in the night of Qadr and then throughout twenty three years or so, the detailed Quran was gradually revealed to him. The main proof of his eminence is the claim that the Arabic term `NAZAL` (sent down) if used in the category of `Ef`al` such as `Enzal` it means `sending down all at once` whereas if it is used in the category of `Taf`eel` it means `sending down gradually`.

Most of the renown students of his eminent, whom I had the honour of studying under, such as Martyr Motahhar, Ayatollah Javadi, and Ayatollah Makarem Shirazi although sometimes with a slight modification have followed the view of their teacher.

Analysis of the above claims

One may wonder as to why those prominent scholars have come up with the idea of revelation of the Quran all at once, in spite of the clear statement of the Quran for its gradual revelation?

I suppose the followings are the main motivations of the above scholars for their claims:

1) The Almighty Allah in Sura 97 Aya 1 states: "Verily, We sent it down in the Night of Qadr." Similarly, in Sura 44 Aya 3 states: "Verily, We sent it down in a Blessed Night." Finally in Sura 2 Aya 185 the Almighty states: "The month of Ramadan in which was revealed the Quran."

The conclusion of the three above Ayaat is that the Holy Quran is revealed in the Night of Qadr which is a Blessed Night and is in the month of Ramadan. Thus, the Quran is revealed in the night of Qadr. However, the Quran itself explicitly states (17:106, 25:32,33) that it was revealed in stages. In reconciliation between these two concepts, the idea of two types of revelation has emerged.

2) The second motivation which belongs to the Sunni scholars is the Ash`ari dogma of eternity of the Quran. The have supported their dogma by a narration from Ibn Abbas in which it states that the entire Quran has come down to the heaven of this world. Thus, the Ayaat of the Quran-according to them- are not created at the time of their gradual revelation.

3) The Shi`a scholars both the traditionalists as well as those such as the late Allama Tabatabei had faced another problem; i.e. the Narrations that indicate the Prophet of Islam (P) was appointed a prophet on 27th Rajab a lunar Islamic month which is two months prior to Ramadan. The Almighty Allah appointed Muhammad (P) as a prophet by sending the first revelation to him. If the first revelation was sent down to him on 27th Rajab, then why the Quran says that the Quran was sent down in the month of Ramadan. To resolve this dilemma, the late Tabatabei (may God elevate his soul) has suggested two types of revelation and supported his claim with a linguist difference between `Enzal` ( as used in the Ayaat related to the Night of Qar) and `Tanzil` ( as used for the gradual revelation of the Quran).

I acknowledge that the 27th of Rajab is the famous opinion amongst the Shi`a scholars for the commencement of the prophetic mission of the Prophet of Islam (P), although there are some who suggested the month of Ramadan. Similarly, the month of Ramadan is the famous opinion for the commencement of the Prophetic mission among the Sunni scholars although there are some who believe it was 27th of Rajab.

Unfortunately, there are only a couple of Hadiths suggesting the 27th of Rajab for the beginning of the Prophet`s mission narrated by Sh. Al-Kolayni. The narrator of the first Hadith is `Hasan Ibn Rasshed` who has been weakened and hence his Hadith is weak. The second Hadith has a similar problem or worse. The narrator is `Sahl Ibn Ziad` who is `weak in his narration and unreliable` and also he is narrated from an anonymous person.

The above narrations have also another problem and that is they contradict another Hadith narrated by `Fadl` from Imam Reda (a.s) in which the Imam indicates that the Prophet (P) was appointed in the month of Ramadan and hence fasting of Ramadan has been made obligatory. Amazingly, the late Majlesi in reconciliation between this Hadith and the other ones suggests that Imam Reda (a.s) may have announced that according to Taqiyya (Protection)!

Unfortunately, we can not agree with the late Majlesi for firstly this is not an issue especially for Imam Reda (a.s) to practice Taqiya in it, secondly the narrator –Fadl Ibn Shazan- is one of the renowned Shi`a scholars from Neishapoor.

Over all, even if we close our eyes from the transmitters of those Narrations, still they are not more than Khabar Wahid (Single Narrations) which as stated by the late Sh. Mofid `do not provide any knowledge or practice`.

Is there any philological difference between `Enzal` and `Tanzil`?

His eminence, Allama Tabatabei has claimed the term `Enzal` in Arabic is used for sending down all at once, whereas `Tanzil` is used for gradual sending. Let`s examine the accuracy of this claim.

I believe his eminence has taken this idea from the famous philologist `al-Raghib al-Isfahani ( Husain Ibn Muhammad died in 502). Although al-Raghib is a very well respected philologist especially for the Quranic terms, here we can not agree with him for the following reasons:

1) The opinions of the philologists are not valid unless that support their claim by quoting some ample evidences from the Arabic literature and famous poems. For they as Muslims belong to a certain school of thought and their opinions could be shaped by the school they are coming from.

Distinguishing between the usage of `Enzal` and `Tanzil` by al-Raghib is one of the examples that al-Raghib is influenced by the school he belongs to. Al-Raghib was a follower of Shaafei` and his reason for the differences between `Enzal` and `Tanzil` is: "Allah mentions `Enzal` not `Tanzil` in `Verily, We send it down (Anzalna= from Enzal) in the Night of Qadr` for what is narrated that the Quran is revealed all at once to the heaven of this world."

As you can see the source of his distinction between the two terms is the narration, not independent Arabic literatures. As we could not agree with the narrations we can not agree with al-Raghib either.

Moreover, other philologists have confirmed that there is no difference between `Enzal` and `Tanzil`. Ibn Manthour quoting from the well known Arabic linguist; Seebwayh says: "Abu-Amr used to diffrenciate between `Enzal` and `Tanzil` but did not mention any reason for it. Abul-Hasan said: I do not see any difference between them…"

Above all, the usage of the terms under consideration in the Holy Quran leaves us without doubt that there is no difference between the terms. Consider the following examples:

1. The Quran is using the term `Enzal` for sending down the rain. "And He sent down water from the sky" [2:22] undoubtedly, the rain does not fall all at once.

2. The tem `Tanzil` is used for sending down the `Torah` [3:93]. As mentioned earlier, many Narrations, as well as some Ayaat of the Quran indicate that the Torah was revealed to Moses (P) all at once.

3. The term `Enzal` is used very often in the Quran and it is not meant for the revelation of the Quran in the Night of Qadr. See for instance: 5:67, 12:2, 6:92

4. The term `Enzal` is used for sending the Quran for people, that obviously can not mean sending it down to them all at once. [ 4:174]

5. The term `Tanzil` is used for demanding why the Quran was not sent all at once: [25:32]. You may claim that there is a context in the Ayah and hence it is not a valid evidence for our claim. In this case, we refer you to another example: [4:153]

Therefore, the distinction between `Enzal` and `Tanzil` has no basis in the Quran.

There still remains a question; what is the meaning of `Verily We sent it down in the Night of Qadr"? If the Quran is not revealed all at once, then why is it that the Almighty Allah states: "The month of Ramadan in which We revealed the Quran"?

The answer is –and God knows best- because the first revelation has come to the Prophet (P) in the month of Ramadan, on the Night of Qadr, it is correct to say, the Quran- meaning the first part of the revelation of the Quran- is revealed in the month of Ramadan. For, as it is correct to refer to the entire Quran as `the Quran`, we can also refer to parts of it and calling it `the Quran`. Thus, the Almighty Allah referring to the part of the Quran in the begging of the Chapter 12 states: "Verily, We sent down the Quran in Arabic that you may reflect." [12:2]. Surely, at the time of the revelation of Chapter 12 which was revealed to the Prophet (P) when he was still in Makka, the entire Quran was not revealed yet. Or when the Almighty is ordering the Prophet: "And recite the Quran in a slow style." [73:4] He is not asking the Prophet (P) to recite the entire Quran in part of the night that he wakes up for Prayers.

Chapter Three: Ayah, Surah, History of the Collection of the Quran

Introduction

All authors when compiling a book, they usually divide it into chapters. The chapters are also divided into paragraphs. Paragraphs are a combination of sound sentences. This classification makes the process of reading and understanding the book easier.

Classification of the Quran is based on `Surah` and `Ayah`. In the language of the Quran an Ayah is nearly similar to a sentence, although not exactly the same. For sometimes an Ayah is an incomplete sentence as I will explain.

Ayah

Ayah and its plural `Ayaat` is used in the Quran in three seemingly different meanings:

Sign: The first meaning of the `Ayah` which is its literal meaning is `sign` or `indication`. The road signs can be literally called Ayah. With reference to its literal meaning the Almighty in the Quran states: "And their Prophet (Samuel) said to them: Verily the Sign (Ayah) of his (Saul) kingdom is that…" [2:248]

Miracle: The term Ayah is also used in the Quran to mean the miracles performed by the Prophets by the Leave of God. Allah the Almighty states: "Ask the Children of Israel how many clear miracles (Ayaat) We gave them." [2:211]

Evidence: the Ayah is used in the Quran in many instances to mean `evidence` or `proof` for the existence of God. Such as: `And of His evidences (Ayaat) is the creation of the heaven and the earth."

The Almighty has used the term `Ayah` to refer to a collection of some words of the Quran which makes a sentence or even one word or sometimes even two letters! The Ayah is the smallest unit in the Quran. Allah states: "And when We change an Ayah (of the Quran) in place of another…" [16:101]

It seems a sentence of the Quran is called an Ayah for it is a Sign for the truth of the Prophet Muhammad (P) and his Divine Mission. It is also a vivid evidence of the Words of God as it is also a miracle. Therefore, the translation of the Ayah to `verse` is not an accurate translation and does not convey the message behind the term. I would therefore suggest to either use the Arabic term `Ayah` or its literal translation `Sign`.

Identification of the Ayah

If there is no grammatical structure governing the formation of an Ayah then how and who is supposed to decide which words/word/letters should be called an Ayah?

It is for this reason that we believe the identification of the Ayaat of the Quran are by divine confinement (al-Tauqifee), i.e. no human has any authority on it. The Almighty Allah states: "Ta Seen. These are the Ayaat of the Quran, and a Clear Book." [27:1]

Had the identification of the Ayaat been by humans they would have never been in the present order. For instance, "Alef Lam Mim Sad" (7:1) is one Ayah whereas a similar to it- in term of the number of letters- such as "Alef Lam Mim Ra" (13:1) is not an independent Ayah. Similarly, "Ha Mim. Ayn Seen Qaf" (42:1-2) are two Ayaat, but similar to that is "Kaf Ha Ya Ayn Sad" (19:1) which is one Ayah. Why?

Moreover, sometimes an incomplete sentence is part of an Ayah such as "so announce the good news to My devotees" (39:17). Then the rest of the sentence is mentioned in the following Ayah: "Those who listen to the Word and follow the best thereof." (39:18).

The words and the letters that are making an Ayah are not always the same. The shortest Ayah in the Quran has only two letters, i.e. "Ta Ha" (20:1) whereas the longest (2:82) has 128 words which is the combination of 540 letters.

Number of Ayaat

Although there are different opinions for the counting the Ayaat of the Quran, it seems the most accurate one is the counting of the Kufans that is narrated from Imam Ali (a.s) by Abdullah ibn Habib al Sullami. According to this counting, the Ayaat of the Quran are 6236. Today most of the copies of the Quran are according to this counting.

Surah

Surah literally means `high position and elevated status`. Tall buildings are also called surah. Arabs used to call the fortresses surrounding cities in the ancient times `sur`. The term Surah is used in the Quran 10 times referring to parts of the Quran which are nearly similar to chapters. The Almighty states, "And if you are in doubt concerning that which We have sent down to Our devotee then produce a Surah (chapter) of the like thereof." [2:23]

It however seems that the expression of `Surah` as used in the Quran would sometimes include even an Ayah or few Ayaat.

Number of the Surahs

The number of the Surah of the Quran is 114. Although there are other narrations they are not reliable.

Names of the Surah

It is more likely that the names given to the Surahs of the Quran are also by divine confinement (al-Tauqifee). Thus, although no Prophet is mentioned so repeatedly in the Quran as that of Prophet Moses; no chapter is named after him. Had the naming of the Surahs were by the choice of mankind they would have naturally named either of chapter 28, chapter 20 or chapter 26 in which the story of Prophet Moses is mentioned much, Surah Moses. Similarly, no Surah is named after Jesus though there is a Surah named after his mother Mary[19] . This is despite the fact that there are Surah in the Quran named after some Prophets whether lawmaking or not. Such as, Noah, Ibrahim, Hud, Lot, Yunus, Yusuf and Mohammad (P).

Longest and Shortest Surahs

The longest Surah of the Quran is the second Surah with 286 Ayat and 6221 Words. The shortest Surah is Surah 108 with three Ayat and only 10 words.

The First and the Last Surah

The most famous opinion is that Surah Al-Hamd is the first complete Surah which was revealed to the Prophet although the first few Ayaat of Chapter 96 are the first Ayaat revealed to the Prophet. There are also different opinions about the last Surah. Some suggest that is was Surah 5 others Surah 9 but most of the scholars of the Sciences of the Quran agree that it was Surah 110.

The Order of the Surahs

The discussion about whether the present order of the chapters of the Quran are by divine confinement or not depends on our opinion on the collection of the Quran as whether it is a man made effort or it was by divine confinement. Therefore, I invite you to the following discussion which is the most controversial part of the Sciences of the Quran

The History of the Collection of the Quran

The science of the story of the collection of the Quran is surely one of the most controversial discussions of the Sciences of the Quran which has divided the scholars into two big groups:

1) Those who assert the Quran was compiled after the demise of the Prophet (P): This would include almost all Sunni scholars as well as some renowned Shia scholars such as the Late Allamah Tabatabaei, some of his students and the late Allamah al-Balaghi. 2) Those who believe that the Quran was compiled prior to the demise of the Prophet (p) by the divine confinement and under the supervision of the holy Prophet (P). Some Shia scholars are the advocates of this opinion. The presenter of this course belongs to the second group.

The Meaning of Collection of the Quran (Jam`)

Before analysing the reasons of which group we aught to clarify one common terminology. The scientists of the Quran have usually referred to this discussion as `the history of the collection of the Quran` (Tarikh Jam` al- Quran). By the term collection they mean either of the following meanings:

Collection of the Quran in the sense of its memorisation in the heart: in the early years of Islam those who knew the Quran by heart were called Jumma`ul Quran (those who have collected the Quran in their hearts).

Collection in the sense of writing and compilation: Collection in this sense has two meanings: one – writing and compilation of the Ayaat without organising the order of the Surahs, the second the compilation and the order of the Ayaat as well as the Surahs of the Quran, to compile them as a complete book, as that of the present Quran

Collection in the sense of collecting all different accents and unifying the Quran based on one authorised accent.

There is no dispute that the collection in its first sense did exist in the time of the Prophet. Surely some of the companions of the Prophet knew the entire Quran by heart and their names are recorded in history. Collection in the third sense of it, is also unanimously agreed by all scholars. There is almost a consensus that during the reign of Othman the Quran was unified on the basis of the accent of Quraiysh which was the accent of Prophet Mohammad (p). The entire argument rotates around the second meaning of collection, i.e. whether the Ayaat or/and the Surahs of the Quran were collected as the present Book prior to the demise of the Prophet or after his demise?

Note: It should be noted that none of the above opinions would conclude any alteration or perversion in the Quran for indisputably there is only one Quran and all it contains are the revelation of God to the Prophet (p) with no addition or omission.

The Proofs of the First Opinion

The adherers to the theory that the Quran was compiled after the demise of the Prophet (P) and during the reign of Abu Bakr and somehow Omar, rely mainly on the following reasons:

1. The Hadith of Zaid ibn Thabit: nearly two years after the demise of the Prophet (P) and in the second year of the reign of Abu Bakr, a bloody war took place between the Muslim army and the army of Musaylameh al-Kathab. This battle is known as the Battle of Yamamah` during which many of the companions of the Prophet who knew the Quran by heart were killed. I shall narrate the rest of the story as quoted by Al-Bokhari in his Sahih from Zaid ibn Thabit:

"After the battle of Yamamah Abu Bakr sent after me. When I visited him Omar ibn Khattab was also with him. Abu Bakr said, `Omar has informed me that during the battle of Yamamah the recitors of the Quran were killed and I am concerned that should this be repeated most of the Quran would be destroyed.` He asked me to order for the collection of the Quran. I said to Omar `How can I do something that the Messenger of God did not do?!` Omar said, `By Allah, this is a good deed.` Thus Omar repeatedly visited me until the Almighty expanded my heart and I agreed with Omar. Then Abu Bakr said to me, `You are a young and intelligent man, there is no accusation towards you and you were the one who used to write the revelation for the Messenger of God. Thus, search for the Quran and collect it all.

By Allah if I (Zaid) was ordered to move a mountain it would not be more difficult for me than the task of the collection of the Quran.` I said to Abu Bakr `How can you do something that the Messenger of God did not do? Abu Bakr replied `this is a good deed.` Thus, Abu Bakr repeatedly called me until God expanded my heart insomuch as He had expanded the hearts of Abu Bakr and Omar. I agreed and began searching for the Quran and collected it from the leaves of the palms and white stones as well as from the chests of people. Finally, I found the last two Ayaat of Surah 9 with Abu- Khozaiymeh al-Ansari and I could not find them with anyone else. This collection of the Quran stayed (in hiding) with Abu Bakr until he died and then stayed with Omar until he died and then with Hafzeh the daughter of Omar."

The above narration which is in the most authentic Sunni books of Hadith is one of the main reasons for those who believe that the Quran was compiled after the demise of the Prophet (P). In this narration the good innovation of the collection of the Quran claimed to have been initiated by Omar and his persuasion.

Response

Unfortunately we cannot agree with the above narration for various reasons.

a) The above narration contradicts many other historical narrations. For instance Ibn Sireen said "Omar was killed and he did not collect the Quran." The late Ayatollah Khoei after quoting 22 narrations that are the main narrations in this field, elaborates in analysing them and explains the contradictions among them. Thus, all of them are nullified. In addition you need to bear in mind that the above narration and its similar are only narrated by the Sunni scholars.

b) It seems all these narrations aim at creating virtues for Abu Bakr and Omar to equalize their status with that of Othman during whose reign the unification of the Quran has taken place. Notice that in the above narration it is explicitly claimed that they are doing "something good that the Prophet did not do!" Isn’t this similar to the accusation they gave to the holy Prophet that he did not appoint anyone as his caliph before he dies! Accepting the above narration means accepting that Omar and following him Abu Bakr were more concerned for the protection of the Quran than the holy Prophet of Islam (P)!

c) If there is any truth in the above narration the motivation of Abu Bakr would not be more than having a copy of the Quran for himself as similar to some of the companions of the Prophet who historically compiled the entire Quran for themselves. It is for this reason that Abu Bakr hides the collection of Zaid in a box and so does Omar. Had they really been concerned for the loss of the Quran they would have made many copies of that original and spread it among the Muslims.

2. Various Shia and Sunni narrations have quoted that Imam Ali (a.s) committed himself to the collection of the Quran right after the demise of the Prophet (P). He had promised himself not to leave his home except on Fridays until he finishes his task. It is narrated that his Quran was according to the order of the periods of revelation (chronological order) and he had mentioned the abrogating and the abrogated Ayaat.

The Late Allamah Tabatabaei who is one of the renowned Shia adherents of the theory of the collection of the Quran after the demise of the Prophet asserts: "The meaning of the above narration (the collection of Imam Ali a.s) is one of the indisputable facts among the Shia." He further argues that should the Quran have been compiled in the present order at the time of the Prophet, it would have been impossible for Imam Ali (a.s) to compile the Quran in a different format than that of the Prophet (p) which was based on divine confinement. His eminence therefore asserts: "the collection of the Quran in its present format must have certainly happened after the demise of the Prophet (P.

Response:

The collection of the Quran by Imam Ali (a.s) as quoted in the Shi`a books of Hadith was about the interpretation of the Quran not the collection of the Quran itself. Thus, the Imam (a.s) has mentioned the abrogating and the abrogated, the Makki and the Madani and all details related to any Ayah. The collection of the Imam is referred to in many Hadith as "Al-Jame`a" (the Comprehensive) or "Al Jaffr" (the Paper on which the Imam has written), or Mushaf Fatima (for the Prophet (P) had dictated it to the Imam mostly in the house of Fatima). These names indicate that the collection of the Imam was the Quran with its interpretation. For further study of the book of the Imam see Al-Kafi 1:39 and Al Wafi 1:63 and Beharul Anwar 1:140.

3. The third proof is the gradual revelation of the Quran and the continuation of the revelation until the end of the life of the Prophet (p). The late Alameh Al- Balaghi while mentioning this proof claims that this phenomenon could not make the collection of the Quran possible.

Response

The response to this claim is very obvious. We propose that as the Quran was being gradually revealed so would it be compiled. Many narrations suggest that Gabriel (a.s) used to descend to the Prophet and ask him where the exact place of the revealed Ayah shall be. For instance, it is quoted in many narrations that when the last Ayah was revealed to the Prophet saying, "And be afraid of the Day when you shall be brought back to Allah" Gabriel said to the Prophet to place it between Ayah 282 and 280 of chapter 2. Similarly, many narrations suggest that any time "Bismillahe Rahmane Raheem" was revealed the Prophet (P) knew that the previous Surah was finished and a new Surah was commencing.

The Proofs of the Second Opinion

The second opinion is the opinion of those Shi`a scholars who hold the Quran, as it is today, was collected at the time of the Prophet (P) and under his supervision by divine confinement. The following are some of the main reasons:

1. There are many contradictions between the narrations about the collection of the Quran after the Prophet (P) and hence are nullified.

2. The Hadith of Thaqalayn that is narrated by both Shi`a and Sunni in which the Prophet (P) leaves two precious things, i.e. The Book of Allah and Ahlul-Bayt confirms that the Quran was a Book prior to the demise of the Prophet (P), not only a memory in the hearts of the believers.

3. The second famous name of the Quran as mentioned in the Quran is `Book`. A book is something that is written and compiled. The first time the Quran was referred to as `Book` was with the revelation of Surah Maryam (Chapter 19). In this Surah the Almighty refers to the Quran as `Book` five times (19:16,41,51,54,56). This Surah was revealed to the Prophet (P) six years after his prophetic mission when he was still in Makka. We suggest that the Almighty has named the Quran a `Book` for it must be compiled. As it was named `the Quran` for it has to be recited.

In fact, with the exception of `al-Mo`allaqatu-Sab` (The Seven Poems) that Arabs during the pre-Islamic era (Jahiliyyah) had written and hanged them on the curtains of Ka`ba-if there is any truth in it- there hasn`t been any written heritage for the Arabs of Jahiliyya. The Quran marks the first written Book in the history of Arabs. Thus, Islam divided the history of Arabs into two distinct periods of the era of Jahilliyah and the Islamic era.

4. It is not possible that the Prophet (P) has left the Ummah without compiling the Revelation, insomuch as it was not possible for him to leave the Ummah without any leader. It seems the claim of Abu-Bakr that `the Prophet (P) did not collect the Quran` is another side of his forged coin concerning the issue of caliphate after the Prophet (P). Is this not similar to his alleged claim that the Prophet (P) left this world without appointing any one as his caliph?

5. The Prophet (P) had Scribes of Revelation whose numbers varied from time to time from 23 to 43. Since he was in Makka he had appointed Scribes. The Prophet (P) was dictating the received revelation to them and would ask them to recite it for him to check if there were any mistakes in their writings.

6. Finally the most definite proof that the Quran was compiled during the time of the Prophet (P) and under his supervision is the order of the Ayaat and the Surahs of the Quran. As discussed earlier it is just impossible for any human no matter how intelligent or simple to have come up with the existing order of the Ayaat and the Surahs.

Imagine the entire Words of the Quran in a box. Then you give them to a group of well versed Arab linguists to compile them as a book. It is impossible for them to compile it in the way it is. They would either compile it based on the chronological order, or according to different subjects, or the length of the Ayaat and the Surahs or the like. Guess what? The order of the Quran is none of the above.

This is the actualization of the Words of God Who states: "Verily, We, it is We Who have sent down the Dhikr (the Quran) and surely We will guard it." (15:9) as He states: "It is for Us to collect it and its recitation." (75:17)

Unification of the Accents of the Quran

The Arabic writing during the early time of Islam did not have any dots or signs. With the spread of Islam various Arabs and non-Arabs used to recite the Quran with their own accents. Gradually, people of various tribes assumed only their pronunciation is correct and the rest are wrong. This would sometimes cause to make slight changes in the meanings of the words. For instance, instead of reciting `fatabayyano` (49:6), some had recited `fatathabbato`, or they had recited `Nonsheroha` instead of `Nonshezoha` (2:259)

Finally the issue was brought to the attention of Othman; the third Caliph. He appointed a group for unification of the accents of the Quran. He commanded them that should they disagree on any accent, the authorised accent shall only be the accent of Qoraysh for it was the accent of the Prophet (P).

When the task was fulfilled the unified Quran was resented to Imam Ali and after his endorsement it was spread across the then world. All other copies were destroyed. and by consulting some of the companions and with the endorsement of Imam Ali (a.s).

Notes

In the later years another division was suggested for the Quran and that is `Joz` (Section) and `Hezb` (subsection). The entire Quran is divided into 30 equal Section and each Section into four subsections. This division is mainly to facilitate the recitation and memorization of the Quran. However, as the division of the Quran into Section and Subsection is not a divine division I did not discuss it in the text.

Zereshki, al-Borhan, vol.2 p.249, Tabrasi, Majma`ul-Bayan, vol.1 p.11

The least number mentioned is 70 people. See Tabari 1:1940

Such is mentioned in Bukhari, though it must be Khozaima ibn Thabit, for it was he whose testimony the Prophet (P) accepted as two testimony.

Bukhari, vol.6, chapter of the collection of the Quran p. 98

Ibn Sa`d, al-Tabaqatul-Kobra, vol.3/1, p.212

Al-Bayan, pp 240-249

Al-mizan, vol.12 p.128

Ala`u-Rahman, vol.1 p.18

Ramyar, History of the Quran, p.262

Ramyar, history of the Quran, p.409

Ibn Athir, al-Kamel, vol.3 p.112, Ramyar, History of the Quran, p.444 from Allama al-Helli in Tazkera.