ulum-al-quran

Summary
The Qur'an, in 2:106, refers to the concept of naskh. However, there is a difference of opinion about the extent to which
al-nasikh wa-al mansukh does in fact occur in the text of the Qur'an. The information concerning al-nasikh wa-al
mansukh must be treated with great caution as, for all reports concerning the text of the Qur'an, two independent
witnesses are required. Many of the examples which the scholars have drawn upon to illustrate this question (and I have
quoted them for the same purpose) are based on one witness only. 'A'isha alone reported that 10 or 5 sucklings had been
part of the Qur'anic recitation, and only 'Umar reported that the 'verse of stoning' had been included in the Qur'anic text.
These legal rulings are not included in the Qur'an precisely because they were not considered reliable, being based on
one witness only. Similarly, other examples about naskh, based on the words of Ibn 'Abbas or Mujahid alone, are to be
judged by the same measure.
However, as mentioned there remain a small number of verses which, as far as can be ascertained from the internal
evidence of the Qur'an, have been superseded by other verses in the Qur'an.
VARIETY OF MODES
What is the meaning of al-ahruf al-sab'a
The word sab'a means seven, and ahruf is the plural form of harf, which has many meanings, among them 'edge' border,
letter, word', etc. In technical language it describes the variety of modes of the Qur'an transmitted to us, also expressed
in various forms of writing the text.
Example:
Read the two versions of Sura 2:9 given on plates 7 and 8. Disregard the difference in style of writing. The first example
is from a Qur'an from North Africa, the second from a Qur'an from Jordan. In the North African version, the word
'yukhadi'una' (they deceive) is used twice, while in the Jordan version, the word occurs as 'yakhda'una' in the second
instant. Both are correct and accepted readings, since they have been transmitted to us. Also there is no objection from
the viewpoint of grammar or correct language and the writing without vowel signs can carry both readings.
The Language of the Quraish
In the time of the Prophet Muhammad when the Qur'an was revealed, the Arab tribes scattered all over the peninsula,
spoke a number of dialects, each containing peculiar words and idioms.
The language of the Quraish had developed into a form of 'high Arabic' due to the many influences it absorbed, being
spoken at the main centre of trade and pilgrimage in Arabia. Hence this language was obviously the most suitable to
carry the messages of revelation which were to reach all peoples and not be restricted to a particular tribe.
The Seven Modes
The hadith reports tell us that the Qur'an was actually revealed in seven modes (al-ahruf al-sab'a). This has been
narrated by more than ten of the Prophet's Companions, among them Abu Bakr, 'Umar, 'Uthman, Ibn Mas'ud, Ibn 'Abbas
and others. [Itqan, I, p. 41.]
The following is the hadith in Bukhari:
'Narrated 'Abdullah bin 'Abbas: Allah's apostle said: Gabriel recited the Qur'an to me in one way. Then I
requested him (to read it in another way), and continued asking him to recite it in other ways, and he
recited it in several ways till he ultimately recited it in seven different ways'. [Bukhari, VI No. 513.]
On another occasion, 'Umar complained to the Prophet that Hisham had recited Sura al-furqan in a way different from
what 'Umar had heard from the Prophet, but the Prophet said: '... this Qur'an has been revealed to be recited in seven
different ways, so recite of it whichever is easier for you'. [Bukhari, VI No. 514.]
Salman is reported to have said that he read a passage from 5:82 in the presence of the Prophet in the following two
versions, the first of which is now in the Qur'anic text, while the second constitutes a variant reading according to 'Ubay
b. Ka'b: [Ibn Abi Dawud., p. 129.]
dhalika bi-anna minhum qissisina wa ruhbana.