Alhassanain(p) Network for Heritage and Islamic Thought

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.