Refutation of Objections by the Rejecters of Hadith Regarding the Differences in Qur'anic Readings
Existence of Multiple Readings of the Holy Qur’an and Denial by the Rejecters of Hadith
The existence of multiple readings (Qirā’āt) of the Holy Qur’an is an established fact, proven through authentic Hadiths and the consensus of the Ummah. However, the rejecters of Hadith deny this fact, claiming that the Qur’an was revealed in only one reading. Furthermore, they assert that the Prophet ﷺ himself compiled, arranged, and added diacritical marks (iʿrāb and dots) to the Qur’an in written form. These views are based on sources external to the Qur’an and Sunnah, mainly from Orientalists and personal conjectures, which require thorough examination.
Claims of the Rejecters of Hadith
❖ The Viewpoint of Mr. Parwez
Mr. Parwez writes, “There is no longer a need to understand the issue of differences in readings,” and further states, “The Qur’an as it exists today was compiled by the Prophet ﷺ himself.”
(Reference: Tulu‘-e-Islam, January 1982, Lahore)
❖ The Stance of Mr. Tariq
Mr. Tariq believes that the concept of differences in readings contradicts the veracity of the Qur’an. He bases his argument on the verse from Sūrah al-Nisā’:
﴿لَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا﴾ (النساء: 82)
“If it had been from [any] other than Allah, they would have found within it much contradiction.”
He argues that no differences, including those in readings, are possible in the Qur’an.
(Reference: Ijāz Qur’ān wa Ikhtilāf Qirā’āt, compiled by Tamannā ‘Imādi, p. 742)
❖ Reliance on a Weak Hadith
Mr. Tariq cites a weak Hadith: “أَعْرِبُوا الْقُرْآنَ” to argue that the Prophet ﷺ commanded the addition of diacritical marks to the Qur’an.
(Reference: Ijāz Qur’ān wa Ikhtilāf Qirā’āt, p. 751)
Scholarly Facts and the Errors of the Rejecters of Hadith
① Difference Between the Mus’haf and the Qur’an
The Qur’an is what resides in the hearts of the Huffāz, while the Mus’haf is its written form.
The rejecters of Hadith regard only the written Mus’haf as authentic, ignoring the Qur’an memorized by the Huffāz. However, even the verification of the Mus’haf depends on these very Huffāz.
② Compilation and Arrangement of the Qur’an
The Prophet ﷺ taught the Qur’an orally and ensured it was memorized.
The written form of the Mus’haf, along with diacritical marks and punctuation, was a development by the Companions, the Tābi‘īn, and the Tabi‘ Tābi‘īn in later periods.
③ The Emergence of Diacritical Marks and Dots
In the Prophet’s ﷺ time, the practice of adding diacritical marks and dots in Arabic writing did not exist.
For example, the Mus’haf of ‘Uthmān (رضي الله عنه) and the letter sent to the ruler of Egypt (Muqawqis) by the Prophet ﷺ did not contain any diacritical marks or dots.
These were introduced later to facilitate the recitation of the Qur’an by non-Arab Muslims.
④ Nature of the Differences in Readings
Differences in readings do not imply contradiction but rather diversity (variety).
For instance, in Sūrah al-Baqarah, the word:
"وَاللَّهُ يَقْبِضُ وَيَبْسُطُ"
is also read as
"يَبْصُطُ".
Such diversity does not affect the authenticity of the Qur’an; rather, it is a manifestation of its miraculous nature.
⑤ Misconception of the Rejecters of Hadith
In the verse of Sūrah al-Nisā’, the word “اختلاف” means “contradiction,” not “variety.”
“Had it been from [any] other than Allah…”
There is no contradiction in the teachings of the Qur’an, whereas the differences in readings fall under the category of variety (tanawwuʿ).
Examples of the Differences in Readings
✿ Short and Long Sūrahs: Some Sūrahs are short, such as Sūrah al-Kawthar, while others are long, such as Sūrah al-Baqarah.
✿ Difference in the Number of Āyāt: The number of verses varies across different Sūrahs.
✿ Beginnings of Sūrahs: Some Sūrahs begin with disjointed letters (ḥurūf muqaṭṭaʿāt), like “الم”, while others begin with supplication or praise.
✿ Different Pronunciations of the Same Word: For instance, the word “رحمت” is written as both “رحمۃ” and “رحمت”.
Refutation of the Weak Hadith
Mr. Tariq presented the Hadith: “أَعْرِبُوا الْقُرْآنَ,” but this narration is weak.
“Recite the Qur’an according to Arabic grammatical rules.”
One of its narrators, ‘Abdullah ibn Muqbari, is weak.
(Reference: Mir’āt Sharḥ Mishkāt, vol. 4, p. 352)
The word “أَعْرِبُوا” does not mean “add diacritical marks” but rather “make its meanings clear.”
Arabic grammatical rules (naḥw) were not established in the Prophet’s ﷺ time and were developed later.
Purpose of the Differences in Readings
The multiple readings of the Qur’an are meant to provide ease and facilitation for the Ummah. The Prophet ﷺ said:
"اِنَّ القُرآنَ نَزَلَ علیٰ سَبْعَةِ أَحْرُفٍ، فَاقْرَؤوا مَا تَیَسَّرَ مِنْهُ"
(Ṣaḥīḥ al-Bukhārī, Hadith: 2419)
“Indeed, the Qur’an was revealed according to seven Aḥruf (modes), so recite whichever is easiest for you.”
Conduct of the Rejecters of Hadith
✔ They reject authentic Hadiths but accept weak or fabricated narrations when it suits them.
✔ They try to understand the Qur’an based on the interpretations of Orientalists.
✔ They ignore the scholarship of the ‘Ulamā and insist on their own conjectures.
Conclusion
The differences in readings (Ikhtilāf al-Qirā’āt) are not contradictions but rather manifestations of variety. These various readings reveal the comprehensiveness and richness of the Qur’an. The assertion of the rejecters of Hadith that differences in readings are a source of discord is against historical facts, the consensus of the Ummah, and authentic Hadiths. The true status of the Qur’an is in the hearts of the Huffāz of the Ummah, and it will remain preserved until the Day of Judgement.
Existence of Multiple Readings of the Holy Qur’an and Denial by the Rejecters of Hadith
The existence of multiple readings (Qirā’āt) of the Holy Qur’an is an established fact, proven through authentic Hadiths and the consensus of the Ummah. However, the rejecters of Hadith deny this fact, claiming that the Qur’an was revealed in only one reading. Furthermore, they assert that the Prophet ﷺ himself compiled, arranged, and added diacritical marks (iʿrāb and dots) to the Qur’an in written form. These views are based on sources external to the Qur’an and Sunnah, mainly from Orientalists and personal conjectures, which require thorough examination.
Claims of the Rejecters of Hadith
❖ The Viewpoint of Mr. Parwez
Mr. Parwez writes, “There is no longer a need to understand the issue of differences in readings,” and further states, “The Qur’an as it exists today was compiled by the Prophet ﷺ himself.”
(Reference: Tulu‘-e-Islam, January 1982, Lahore)
❖ The Stance of Mr. Tariq
Mr. Tariq believes that the concept of differences in readings contradicts the veracity of the Qur’an. He bases his argument on the verse from Sūrah al-Nisā’:
﴿لَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا﴾ (النساء: 82)
“If it had been from [any] other than Allah, they would have found within it much contradiction.”
He argues that no differences, including those in readings, are possible in the Qur’an.
(Reference: Ijāz Qur’ān wa Ikhtilāf Qirā’āt, compiled by Tamannā ‘Imādi, p. 742)
❖ Reliance on a Weak Hadith
Mr. Tariq cites a weak Hadith: “أَعْرِبُوا الْقُرْآنَ” to argue that the Prophet ﷺ commanded the addition of diacritical marks to the Qur’an.
(Reference: Ijāz Qur’ān wa Ikhtilāf Qirā’āt, p. 751)
Scholarly Facts and the Errors of the Rejecters of Hadith
① Difference Between the Mus’haf and the Qur’an
The Qur’an is what resides in the hearts of the Huffāz, while the Mus’haf is its written form.
The rejecters of Hadith regard only the written Mus’haf as authentic, ignoring the Qur’an memorized by the Huffāz. However, even the verification of the Mus’haf depends on these very Huffāz.
② Compilation and Arrangement of the Qur’an
The Prophet ﷺ taught the Qur’an orally and ensured it was memorized.
The written form of the Mus’haf, along with diacritical marks and punctuation, was a development by the Companions, the Tābi‘īn, and the Tabi‘ Tābi‘īn in later periods.
③ The Emergence of Diacritical Marks and Dots
In the Prophet’s ﷺ time, the practice of adding diacritical marks and dots in Arabic writing did not exist.
For example, the Mus’haf of ‘Uthmān (رضي الله عنه) and the letter sent to the ruler of Egypt (Muqawqis) by the Prophet ﷺ did not contain any diacritical marks or dots.
These were introduced later to facilitate the recitation of the Qur’an by non-Arab Muslims.
④ Nature of the Differences in Readings
Differences in readings do not imply contradiction but rather diversity (variety).
For instance, in Sūrah al-Baqarah, the word:
"وَاللَّهُ يَقْبِضُ وَيَبْسُطُ"
is also read as
"يَبْصُطُ".
Such diversity does not affect the authenticity of the Qur’an; rather, it is a manifestation of its miraculous nature.
⑤ Misconception of the Rejecters of Hadith
In the verse of Sūrah al-Nisā’, the word “اختلاف” means “contradiction,” not “variety.”
“Had it been from [any] other than Allah…”
There is no contradiction in the teachings of the Qur’an, whereas the differences in readings fall under the category of variety (tanawwuʿ).
Examples of the Differences in Readings
✿ Short and Long Sūrahs: Some Sūrahs are short, such as Sūrah al-Kawthar, while others are long, such as Sūrah al-Baqarah.
✿ Difference in the Number of Āyāt: The number of verses varies across different Sūrahs.
✿ Beginnings of Sūrahs: Some Sūrahs begin with disjointed letters (ḥurūf muqaṭṭaʿāt), like “الم”, while others begin with supplication or praise.
✿ Different Pronunciations of the Same Word: For instance, the word “رحمت” is written as both “رحمۃ” and “رحمت”.
Refutation of the Weak Hadith
Mr. Tariq presented the Hadith: “أَعْرِبُوا الْقُرْآنَ,” but this narration is weak.
“Recite the Qur’an according to Arabic grammatical rules.”
One of its narrators, ‘Abdullah ibn Muqbari, is weak.
(Reference: Mir’āt Sharḥ Mishkāt, vol. 4, p. 352)
The word “أَعْرِبُوا” does not mean “add diacritical marks” but rather “make its meanings clear.”
Arabic grammatical rules (naḥw) were not established in the Prophet’s ﷺ time and were developed later.
Purpose of the Differences in Readings
The multiple readings of the Qur’an are meant to provide ease and facilitation for the Ummah. The Prophet ﷺ said:
"اِنَّ القُرآنَ نَزَلَ علیٰ سَبْعَةِ أَحْرُفٍ، فَاقْرَؤوا مَا تَیَسَّرَ مِنْهُ"
(Ṣaḥīḥ al-Bukhārī, Hadith: 2419)
“Indeed, the Qur’an was revealed according to seven Aḥruf (modes), so recite whichever is easiest for you.”
Conduct of the Rejecters of Hadith
✔ They reject authentic Hadiths but accept weak or fabricated narrations when it suits them.
✔ They try to understand the Qur’an based on the interpretations of Orientalists.
✔ They ignore the scholarship of the ‘Ulamā and insist on their own conjectures.
Conclusion
The differences in readings (Ikhtilāf al-Qirā’āt) are not contradictions but rather manifestations of variety. These various readings reveal the comprehensiveness and richness of the Qur’an. The assertion of the rejecters of Hadith that differences in readings are a source of discord is against historical facts, the consensus of the Ummah, and authentic Hadiths. The true status of the Qur’an is in the hearts of the Huffāz of the Ummah, and it will remain preserved until the Day of Judgement.
