The Wisdom and Miraculous Nature of the Qur’an in Its Varied Readings
Authored by: Dr. Abu Mujāhid ‘Abd al-‘Azīz al-Qārī
The Mission of the Prophet ﷺ and the Unique Characteristics of the Qur’an
Previous prophets were sent by Allah to specific nations, but the Prophet ﷺ was sent to all of humanity—Arabs and non-Arabs, of every color and ethnicity. The Arab tribes spoke diverse dialects and languages, making it challenging for them to recite or articulate the Qur’an in a single dialect or linguistic style. Many lacked the capacity to learn new dialects. In light of this, the Prophet ﷺ prayed for ease for the Ummah, and his supplication was accepted with permission for different readings (Qirā’āt) so that no one would face hardship.
(al-Nashr: 1/22)
The Emergence of Diversity in Qur’anic Readings
In the early days, the Arabs were unfamiliar with the unique style of the Qur’an. Therefore, permission was granted for recitation in various dialects and styles (including differences in nouns, verbs, and word order).
The Prophet ﷺ would review the Qur’an with Jibrīl (عليه السلام) every year in Ramaḍān, and in the year of his passing, this review took place twice, known as the “final review” (‘Arḍah Akhīrah).
(al-Sunan al-Kubrā lil-Nasā’ī, Ḥadīth No. 2794)
At that time, some readings were abrogated, and ʿUthmān (رضي الله عنه) compiled the Ummah on the established readings, which remain preserved through tawātur to this day.
Benefits and Wisdoms of the Readings
① Broader Understanding of Tafsīr and Meanings
✿ Example:
In Sūrah al-Fātiḥah:
✿ Another example in Sūrah Yūnus:
② Diversity in Jurisprudential Rulings
The Qirā’āt have enriched the depth and comprehensiveness of Islamic jurisprudence.
✿ Example of Different Rulings from a Single Verse:
In Sūrah al-Baqarah:
"فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتّٰى يَطْهُرْنَ"
“So keep away from women during menstruation and do not approach them until they are purified.”
✿ Contextual Rulings:
In Sūrah al-Mā’idah:
③ Preservation of Arabic Dialects
The Qirā’āt preserved the eloquent dialects of various Arab tribes.
Imām Abū ‘Ubaid mentioned that the Qirā’āt embody the dialects of the well-known tribes (Hawāzin, Tamīm, Quraysh, etc.). The Quraysh dialect, chosen by Allah for the Qur’an, was known for its eloquence, its central position, and its purity from foreign and Bedouin influences.
④ Rhetorical Eloquence and Miraculous Nature
Every word of the Qur’an reflects conciseness and perfect eloquence.
The diversity of readings highlights this miraculous nature even further.
Each reading serves as an independent proof, with no contradictions.
⑤ Widening the Challenge of the Qur’an’s Miraculous Nature
The revelation of the Qur’an on seven Aḥruf extended the challenge of its miraculous nature.
All tribes, including Quraysh, were addressed.
No tribe could claim that the Qur’an was not revealed in their dialect.
⑥ Ease in Memorization
The various readings made it easier for memorizers to strengthen their memory and clarify meanings.
The flexibility in a single script accommodating different readings facilitated memorization.
(al-Nashr: 1/52-53)
⑦ Proof of Prophethood and the Truth of the Qur’an
Despite the differences in Qirā’āt, there is no contradiction within the Qur’an.
This variety is a clear sign of the truthfulness of the Prophet ﷺ and the divine nature of the Qur’an.
Each reading confirms the other, expanding the depth of meanings.
(al-Nashr: 1/52)
Authored by: Dr. Abu Mujāhid ‘Abd al-‘Azīz al-Qārī
The Mission of the Prophet ﷺ and the Unique Characteristics of the Qur’an
Previous prophets were sent by Allah to specific nations, but the Prophet ﷺ was sent to all of humanity—Arabs and non-Arabs, of every color and ethnicity. The Arab tribes spoke diverse dialects and languages, making it challenging for them to recite or articulate the Qur’an in a single dialect or linguistic style. Many lacked the capacity to learn new dialects. In light of this, the Prophet ﷺ prayed for ease for the Ummah, and his supplication was accepted with permission for different readings (Qirā’āt) so that no one would face hardship.
(al-Nashr: 1/22)
The Emergence of Diversity in Qur’anic Readings
In the early days, the Arabs were unfamiliar with the unique style of the Qur’an. Therefore, permission was granted for recitation in various dialects and styles (including differences in nouns, verbs, and word order).
The Prophet ﷺ would review the Qur’an with Jibrīl (عليه السلام) every year in Ramaḍān, and in the year of his passing, this review took place twice, known as the “final review” (‘Arḍah Akhīrah).
(al-Sunan al-Kubrā lil-Nasā’ī, Ḥadīth No. 2794)
At that time, some readings were abrogated, and ʿUthmān (رضي الله عنه) compiled the Ummah on the established readings, which remain preserved through tawātur to this day.
Benefits and Wisdoms of the Readings
① Broader Understanding of Tafsīr and Meanings
- The differences in readings deepen the understanding of meanings.
- If the difference is purely in pronunciation, it does not change the meaning. For instance, the reading of "الصراط" with sīn or with ishmām does not affect its meaning.
- When differences do alter meanings, they do not contradict each other but rather complement one another.
✿ Example:
In Sūrah al-Fātiḥah:
- "مٰلِكِ يَوْمِ الدِّينِ" – Owner of the Day of Judgment
- "مَلِكِ يَوْمِ الدِّينِ" – King of the Day of Judgment
Both describe the attributes of Allah.
✿ Another example in Sūrah Yūnus:
- "فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ"
“So in that let them rejoice; it is better than what they accumulate.”
This verse also has two additional readings:
- "تَجْمَعُونَ" (you [plural] gather)
- "يَجْمُونَ" (they gather)
Both have different yet complementary meanings.
② Diversity in Jurisprudential Rulings
The Qirā’āt have enriched the depth and comprehensiveness of Islamic jurisprudence.
✿ Example of Different Rulings from a Single Verse:
In Sūrah al-Baqarah:
"فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتّٰى يَطْهُرْنَ"
“So keep away from women during menstruation and do not approach them until they are purified.”
- "يَطْهُرْنَ" (with sukūn): Indicates physical end of menstruation.
- "يَطَّهَّرْنَ" (with shaddah): Indicates purification through ritual bathing after menstruation.
✿ Contextual Rulings:
In Sūrah al-Mā’idah:
- "وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ"
- In the accusative case (nabr): Washing the feet.
- In the genitive case (jarr): Wiping over footwear.
③ Preservation of Arabic Dialects
The Qirā’āt preserved the eloquent dialects of various Arab tribes.
Imām Abū ‘Ubaid mentioned that the Qirā’āt embody the dialects of the well-known tribes (Hawāzin, Tamīm, Quraysh, etc.). The Quraysh dialect, chosen by Allah for the Qur’an, was known for its eloquence, its central position, and its purity from foreign and Bedouin influences.
④ Rhetorical Eloquence and Miraculous Nature
Every word of the Qur’an reflects conciseness and perfect eloquence.
The diversity of readings highlights this miraculous nature even further.
Each reading serves as an independent proof, with no contradictions.
⑤ Widening the Challenge of the Qur’an’s Miraculous Nature
The revelation of the Qur’an on seven Aḥruf extended the challenge of its miraculous nature.
All tribes, including Quraysh, were addressed.
No tribe could claim that the Qur’an was not revealed in their dialect.
⑥ Ease in Memorization
The various readings made it easier for memorizers to strengthen their memory and clarify meanings.
The flexibility in a single script accommodating different readings facilitated memorization.
(al-Nashr: 1/52-53)
⑦ Proof of Prophethood and the Truth of the Qur’an
Despite the differences in Qirā’āt, there is no contradiction within the Qur’an.
This variety is a clear sign of the truthfulness of the Prophet ﷺ and the divine nature of the Qur’an.
Each reading confirms the other, expanding the depth of meanings.
(al-Nashr: 1/52)
