ulum-al-quran

dhalika bi-anna minhum siddiqina wa ruhbana. [Ibn Abi Dawud., p. 103.]
Muslim scholars have put forward a number of explanations and benefits for the Muslim umma deriving from the
revelation of the Qur'anic message in several modes. Among these the following are most important:
To make the reading, pronunciation and memorization more easy, as many people were illiterate in the
Prophet's time.
To unite the new Muslim community on the basis of one common language, the Arabic of the Quraish,
with minor variations accepted, according to spoken language.
To show something of the unique nature of the Qur'an, in the realm of language.
To show something of the unique nature of the Qur'an, in the realm of meaning and legal rulings.
To explain a legal ruling in more detail.
Scholars Differ
There is a difference of opinion among classical Muslim scholars on the subject of the 'seven modes', to the extent that
one of them was able to say: 'the degree of difference of opinion (ikhtilaf) among the scholars is to the extent of 35
sayings'. [Itqan, I, p.45.]
Some of these different opinions are that the 'seven modes' are:
Different languages (dialects) current among the Arabs at the time of revelation, such as e.g. Quraish, Hudhail,
Tamim, etc., who had different ways of pronunciations which could even affect the spelling, e.g.
al-tabuh and al-tabut. (2: 248) [See Kamal, op. cit., p.46.]
or: hiyaka for iyaka (1:5).
or: atta for hatta (12: 35).
It may also be the usage of words from the different languages in the Qur'an (this is considered one of the most
sound views).
Usage of synonyms in the Qur'an, i.e. that a variety of expressions describe one and the same concept. A wellknown
example is Sura 101: 5, which reads as 'Ka-l-'ihni-l-manfush', but in another version 'Ka-s-sufi-l-manfush'
both meaning 'like carded wool'. The word arshidna was read in place of ihdina (Sura 1: 6), etc. [Both examples
from Ibn Mas'ud. This view is also very close to the Idea of various dialects. and many scholars tend to accept
such usage of synonyms, as meaning the seven modes'.]
Different aspects of the revelation, such as e.g. order, prohibitions, promise, narrations, etc.
Seven differences, such as possible ways of reading words and structures in the Qur'an, e.g. the word 'trusts' in
23: 8 which can be read both 'trust' (sg.) or 'trusts' (pl.) according to the plain text without vowels: li-amanatihim
or li-amanatihim .
Slightly different wordings of a particular passage, such as e.g. in 9: 100: 'Gardens under which rivers flow' which
some read as 'Gardens from under which rivers flow', adding the word 'from' (min) to the text.
Different ways of pronunciation as they have been explained in great detail by the scholars of qira'a (recitation)
such as e.g. imala, idgham, etc. [This view has also been favoured by many, because it does not cause much
controversy.]
However, even non-Muslim orientalists concede that 'no major differences of doctrines can be constructed on the basis of
the parallel readings based on the 'Uthmanic consonantal outline, yet ascribed to mushafs other than his. All the rival
readings unquestionably represent one and the same text. They are substantially agreed in what they transmit ...
[Burton, J,: The Collection of the Qur’an, Cambridge. 1977, p. 171.]