The Preservation of the Quran in its Oral Form
Chapter 1: The Revelation of the Qur’an: The Prophet Muhammad’s (PBUH) Role in Teaching and Memorizing the Qur’an
1.1 Introduction: The Revelation of the Qur’an
The Qur’an, the holy book of Islam, was revealed to the Prophet Muhammad (PBUH) over a period of 23 years. It is considered by Muslims to be the direct word of God (Allah) as conveyed by the Angel Jibreel (Gabriel). The revelation began in 610 CE, when the Prophet Muhammad (PBUH) received the first revelation in the Cave of Hira in Mecca, and continued until shortly before his death in 632 CE. The Qur’an was not revealed in a single instance, but rather in segments and pieces, addressing the various needs, situations, and events in the lives of the early Muslim community.
The process of revelation was not instantaneous but gradual. Each revelation came in response to particular circumstances, questions, or challenges faced by the early Muslims. The method of transmission involved the direct communication of the verses by the Angel Jibreel to the Prophet Muhammad (PBUH), who would then recite the verses to his companions.
The initial method of preserving the Qur’an was oral, with both memorization and transcription being critical. The Qur’an was recited repeatedly by the Prophet Muhammad (PBUH), and his companions were encouraged to memorize the verses as they were revealed. This oral tradition of memorization was not just a cultural practice but was encouraged and valued as an essential means of preserving the divine message.
1.2 The Role of the Scribes
The process of recording the Qur’an began during the lifetime of the Prophet Muhammad (PBUH). The Prophet had a number of scribes who were responsible for writing down the verses as they were revealed to him. It is reported that the Prophet had up to 30 scribes, including prominent companions such as Zayd ibn Thabit, Uthman ibn Affan, and Ali ibn Abi Talib. These scribes played a crucial role in ensuring the accurate transcription of the Qur’an.
According to historical accounts, whenever a new revelation was received, the Prophet Muhammad (PBUH) would recite the verses to the scribes, who would write them down. Afterward, the scribes would read back the written verses to the Prophet to ensure accuracy. This process of verification was an essential part of the Qur’an’s preservation, ensuring that no errors were made in the transcription process.
The presence of scribes was significant because, in the early years of Islam, the majority of the companions of the Prophet Muhammad (PBUH) were illiterate. The role of the scribes was critical in preserving the Qur’an in its written form, even as oral transmission through memorization continued to be a central method of preservation.
1.3 Memorization of the Qur’an by the Companions
While the Qur’an was being recorded by scribes, it was also being memorized by the Prophet’s companions. From the beginning of the revelation, the Prophet Muhammad (PBUH) encouraged his followers to memorize the Qur’an as it was revealed. He regarded memorization (hifz) as a highly honored practice, and those who memorized the Qur’an were given great respect within the Muslim community. The Prophet Muhammad (PBUH) said:
“The best of you are those who learn the Qur’an and teach it.” (Sahih al-Bukhari)
The act of memorization was not only a method of preserving the Qur’an but also a means of ensuring that every Muslim, especially those who were illiterate, could still engage with and internalize the message of the Qur’an. The companions who memorized the Qur’an became known as Hafiz (singular: Hafiz), or one who has memorized the Qur’an completely.
The Prophet’s companions were dedicated to the task of memorizing the verses as they were revealed, and many of them would recite the Qur’an during their daily prayers (salat). In addition to memorizing the Qur’an, the companions were taught to understand and apply its meanings in their daily lives. This emphasis on both memorization and comprehension ensured the continuity and preservation of the Qur’an as a living text within the early Muslim community.
1.4 The Incident of Umar ibn al-Khattab and the Different Recitation
One of the most significant incidents in the early history of the Qur’an’s recitation involved Umar ibn al-Khattab, the second caliph of Islam. Umar was once on his way to confront the Prophet Muhammad (PBUH) after hearing that his companion, Hisham ibn Hakim, was reciting a verse of the Qur’an in a manner different from how Umar had heard it from the Prophet himself.
Upon hearing Hisham’s recitation, Umar was perplexed because the words seemed different from what he had memorized. He immediately took Hisham to the Prophet Muhammad (PBUH) and asked him about the difference in recitation. The Prophet Muhammad (PBUH) explained that the Qur’an had been revealed in different ways, to accommodate the various dialects and linguistic variations of the Arab tribes. The Prophet Muhammad (PBUH) confirmed that Hisham’s recitation was valid and that both methods of the recitation were correct. This event is significant because it shows that the Prophet Muhammad (PBUH) explicitly acknowledged the existence of different recitations of the Qur’an and permitted such variations.
This incident highlights the flexibility and adaptability of the Qur’anic revelation and underscores the importance of preserving the Qur’an in different recitational forms to make it accessible and understandable to all people. It also confirms that the Qur’an was revealed in different recitations to accommodate the varying dialects and linguistic characteristics of the different Arab tribes at the time.
1.5 The Revelation of the Qur’an in Multiple Recitations (Qira’at)
The Qur’an was revealed in seven different modes or ahruf, which referred to different linguistic and phonetic variations. These variations were not random but were intentionally revealed by Allah to make the Qur’an easier for the different tribes of Arabia to learn and understand.
In a famous hadith, the Prophet Muhammad (PBUH) said:
“The Qur’an was revealed in seven ahruf, so recite it however is easiest for you.” (Sahih Bukhari)
Each of these recitational modes (Qira’at) was a valid form of reciting the Qur’an and was meant to ease the memorization and recitation of the Qur’an for the diverse communities in Arabia. The Prophet Muhammad (PBUH) emphasized that each mode of recitation was divinely inspired, and no one recitation was more correct than the other. Instead, these variations allowed the Qur’an to be understood and retained more easily by the different tribes.
The seven modes of recitation are:
- Hafs (the most widely used recitation today).
- Warsh.
- Qalun.
- Al-Duri.
- Susi.
- Al-Shatibiya.
- Al-Duri.
Each of these recitations has its own chain of transmission and is verified by an Isnad, or chain of narrators, that can be traced back to the Prophet Muhammad (PBUH). This diversity in recitation was not only a reflection of the linguistic diversity of the early Arab tribes but also ensured that the Qur’an could be memorized and passed on accurately, no matter the dialect or regional variations.
1.6 The Annual Review of the Qur’an by the Angel Jibreel
During the month of Ramadan, the Angel Jibreel would come to the Prophet Muhammad (PBUH) and review the Qur’an with him. This process was important in ensuring that the Qur’an had been memorized correctly and accurately by the Prophet. Every year, Jibreel would review the entire Qur’an with the Prophet Muhammad (PBUH), reciting it back to him and ensuring that every verse was correct.
In the final year of the Prophet’s life, the Angel Jibreel came twice to the Prophet Muhammad (PBUH) to review the Qur’an, a clear indication that the Prophet was about to complete his mission and that the Qur’an had been fully revealed and preserved. This review process was an essential part of ensuring the accuracy of the Qur’anic text, and it further validated the Qur’an’s preservation as divinely safeguarded.
1.7 The Memorization and Preservation of the Qur’an
The companions of the Prophet Muhammad (PBUH) played a significant role in memorizing the Qur’an. It is said that many of the Prophet’s companions, including prominent figures like Abu Bakr, Uthman, Ali, and Zayd ibn Thabit, had memorized the entire Qur’an during the lifetime of the Prophet. After the death of the Prophet, these companions continued to teach the Qur’an to others and passed it down from generation to generation.
The memorization of the Qur’an was not only about preserving the text but also about understanding its meanings and applications. The companions would often gather in groups to memorize the verses, and they would recite them aloud to each other to ensure that the recitation was correct. The tradition of memorization continued for centuries, with thousands of Muslims, both male and female, becoming Hafiz.
Conclusion
In Chapter 1, we have explored the beginnings of the Qur’anic revelation and how it was preserved through both oral transmission and the writing of the verses by scribes. The Prophet Muhammad (PBUH) played a central role in ensuring that the Qur’an was accurately recorded and transmitted. The incident of Umar ibn al-Khattab and Hisham ibn Hakim, as well as the various modes of recitation (Qira’at), highlight the flexibility and divine wisdom in how the Qur’an was revealed to accommodate the diverse communities in Arabia. Furthermore, the annual review of the Qur’an by the Angel Jibreel underscores the meticulous preservation process that ensured the Qur’an remained intact. Finally, the active role of the Prophet’s companions in memorizing the Qur’an demonstrates how the practice of memorization was deeply embedded in the early Muslim community, laying the foundation for the preservation of the Qur’an for generations to come.
Chapter 2: The Continuation of Qur’anic Memorization and the Development of Qira’at Under the Early Caliphs
2.1 The Preservation of the Qur’an After the Prophet’s Death
After the Prophet Muhammad (PBUH) passed away, the responsibility of preserving the Qur’an, as well as its teachings, was taken up by the companions (Sahabah). The Qur’an had already been revealed, written, and memorized during the Prophet’s lifetime. Still, the caliphs understood that for the Qur’an to be safeguarded against potential alterations or loss, careful measures needed to be taken.
Under Abu Bakr al-Siddiq, the first Caliph, the need for a compiled and standardized Qur’an was brought to the forefront. The pivotal moment came after the Battle of Yamama, where a large number of those who had memorized the Qur’an (Hafiz) died as martyrs. Fearing that the Qur’an could be lost, especially considering that there was no single written compilation at that time, Abu Bakr commissioned the compilation of the Qur’an into one unified text. This initiative was led by Zayd ibn Thabit, who had served as one of the Prophet’s main scribes. The Qur’an was collected from various written fragments and from the memories of those who had memorized it, ensuring that it remained intact.
Abu Bakr’s decision was critical for the preservation of the Qur’an for future generations, and his actions laid the foundation for the subsequent preservation efforts under the following caliphs.
2.2 The Standardization of the Qur’an Under Caliph Uthman
The expansion of the Islamic empire during Uthman ibn Affan’s caliphate brought about new challenges. With Islam spreading rapidly across vast regions, people from different linguistic backgrounds began learning the Qur’an, sometimes encountering subtle differences in pronunciation and recitation.
Uthman recognized the potential risk of confusion arising from the different recitations practiced in various regions. As the Qur’an was revealed in multiple dialects, known as Qira’at, each tribe had learned it according to their own dialects and pronunciations. To ensure uniformity and avoid discrepancies that might arise from regional variations, Uthman ordered the creation of a single, standardized copy of the Qur’an.
Under Uthman’s directive, a team of scholars, again led by Zayd ibn Thabit, produced official copies of the Qur’an, and these copies were distributed to the major cities within the growing Islamic empire. In a significant move, Uthman ordered that all copies of the Qur’an, in different recitational modes, be destroyed. This was done to establish a single Qira’at as the standard for the entire Muslim community. This action was not about invalidating the other Qira’at but rather about ensuring a single Qira’at reading was used for public recitation to prevent confusion as the Muslim community expanded. The variety of Qira’at that existed was fully acknowledged, and their preservation was maintained, but Uthman’s initiative served to ensure that the Qur’an was recited uniformly in the most widespread and accessible format.
While Uthman’s efforts to standardize the Qur’an text were crucial for unity, it did not mean that the other Qira’at became invalid. Instead, the community recognized these variations as part of the broader revelation of the Qur’an, each authentic and consistent with the teachings of the Prophet Muhammad (PBUH).
2.3 The Emergence of Different Qira’at: A Natural Development
After Uthman’s standardization, the practice of reciting the Qur’an in different Qira’at continued. The Qira’at reflect the various dialects and linguistic features that were present in different regions, including different tribes of Arabia. The Prophet Muhammad (PBUH) had received the Qur’an in multiple dialects as a divine concession from Allah to make it easier for the diverse tribes of Arabia to understand and memorize.
It is important to emphasize that the Qur’an was revealed in seven Qira’at, which reflect different styles of pronunciation and some variations in word choices, but without altering the meaning of the text. These Qira’at were revealed as a mercy from Allah, allowing the Qur’an to be accessible and easy for people to learn, recite, and memorize, regardless of their regional dialects. Each Qira’a had its distinct features, including slight variations in vowel markings, pronunciation, and elongations, but none of these differences affected the essence of the Qur’anic message.
The seven primary Qira’at, recognized in classical Islamic tradition, are as follows:
- Hafs ibn Sulayman (the most common recitation today)
- Warsh ibn Nafi’
- Qalun ibn Nafi’
- Al-Duri ibn Maymun
- Susi
- Shu’bah ibn al-Hajjaj
- Al-Sha’bi
These Qira’at reflect the linguistic diversity and cultural richness of the early Muslim community. They were transmitted through unbroken chains of narrators, known as Isnad, ensuring that each Qira’a could be traced back to its origin. These recitations were accepted and passed down by scholars and memorizers (Hafiz) who had received them directly from earlier generations.
2.4 The Role of Imams in the Development and Transmission of Qira’at
The Imams who adopted and propagated these Qira’at were integral to their preservation and transmission. These Imams were scholars of great repute, specializing not only in Qur’anic recitation but also in grammar, linguistics, and Islamic jurisprudence. They dedicated their lives to the study of the Qur’an and ensured that the authentic chains of transmission were preserved.
The most famous Imams associated with the major Qira’at include:
- Imam Hafs ibn Sulayman: His recitation, known as the Hafs Qira’a, is the most widely practiced today, particularly in the Muslim-majority countries and among Muslim communities worldwide. Imam Hafs studied under Asim ibn Abi al-Najud, who had learned from Abu ‘Abd Allah, a companion of the Prophet Muhammad (PBUH).
- Imam Warsh ibn Nafi’: Known for the Warsh Qira’a, Imam Warsh’s recitation was the dominant style in parts of North Africa, especially in countries like Morocco, Algeria, and Tunisia. Imam Warsh learned his recitation from Nafi’ al-Madani, a renowned scholar in Madinah, who in turn learned from the companions of the Prophet.
These Imams, along with others, were not only proficient in their specific recitations but also ensured that each was transmitted meticulously with its accompanying rules and guidelines. The memorization and recitation practices of these scholars were directly linked to the companions of the Prophet Muhammad (PBUH), maintaining an unbroken chain of transmission from one generation to the next.
2.5 The Continued Role of Memorization: Hafiz and the Transmission of the Qur’an
The memorization of the Qur’an, which began during the time of the Prophet Muhammad (PBUH), continued as a central aspect of Islamic education. The title of Hafiz became synonymous with someone who had memorized the entire Qur’an, a position of great respect within the Muslim community.
Memorizing the Qur’an was not merely about committing the words to memory; it also involved mastering the rules of recitation (tajweed) and learning the various Qira’at. The preservation of the Qur’an through memorization was a living tradition, passed down through generations in a structured and organized manner. Scholars, teachers, and students worked diligently to ensure that the Qur’an was recited and memorized correctly.
Institutions such as madrasahs (Islamic schools) and study circles played a key role in this educational system, where the Qur’an was transmitted orally from teacher to student. The use of Isnad (the chain of narrators) was integral to the process of verifying the authenticity of the recitations and the memorization, ensuring that each reciter was qualified to teach the Qur’an according to the correct methods.
2.6 The Continued Legacy of Qira’at in the Modern Era
In the modern era, the memorization and recitation of the Qur’an have continued to thrive, and the diversity of the Qira’at remains a crucial part of the Islamic tradition. Today, Muslims around the world can trace the chains of transmission (Isnad) of their recitations back to the early scholars who learned directly from the companions of the Prophet Muhammad (PBUH).
Scholars and memorizers continue to preserve the various Qira’at, teaching them through established institutions and educational programs. The continued legacy of Qira’at ensures that the Qur’an remains unchanged from the time of its revelation, with its recitations passed down authentically from generation to generation.
2.7 Conclusion: The Unbroken Chain of Qur’anic Transmission
The preservation of the Qur’an after the death of the Prophet Muhammad (PBUH) was ensured through the collective efforts of the companions, caliphs, scholars, and memorizers. The different Qira’at that emerged were not a source of division but a reflection of the rich diversity of the early Islamic community. The fact that these Qira’at have been preserved and transmitted through an unbroken chain of narrators is a testament to the authenticity and accuracy of the Qur’an.
The memorization and recitation of the Qur’an have remained a central aspect of Islamic education and spirituality, ensuring that the Qur’an remains unchanged from the time it was revealed to the Prophet Muhammad (PBUH) to the present day.
Chapter 3: The Role of Great Imams in the Global Preservation of the Qur’an
3.1 The Promise of Allah’s Protection of the Qur’an
As stated in Surah Al-Hijr (15:9), Allah guarantees the preservation of the Qur’an:
“Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian.”
This divine promise ensured that the Qur’an, from the moment it was revealed to the Prophet Muhammad (PBUH), would be preserved in its original form without any alteration, no matter the challenges the Muslim community might face.
Over the centuries, this promise was fulfilled through the unwavering commitment of scholars, memorists, and reciters who dedicated their lives to memorizing, teaching, and transmitting the Qur’an. Their efforts, and the unbroken chains (isnads) of transmission, guarantee that the Qur’an we read today is the same Qur’an revealed to the Prophet Muhammad (PBUH).
3.2 The Role of Tuan Guru in the Preservation of the Qur’an
One of the most notable figures in the global preservation of the Qur’an is Tuan Guru. Tuan Guru, born Imam Abdullah bin Qadi Abdul Salam, was brought to the Cape of Good Hope (modern-day South Africa) in the 18th century as a slave. Tuan Guru was originally from Aceh, Indonesia, and he was among the many scholars who were forcibly brought to the Cape Colony during the Dutch colonial period.
Imam Tuan Guru’s contribution to the Qur’anic preservation was significant. Upon his arrival in Cape Town in 1780, he memorized and later wrote down the Qur’an entirely from memory. This act of memorization was not only a testament to his own devotion to the Qur’an but also a reflection of the strength of the oral tradition in preserving the sacred text. The Qur’an that Tuan Guru wrote from memory was identical to the Qur’an in use elsewhere, adhering to the Hafs recitation, which remains one of the most widespread qira’at today.
Tuan Guru’s memorization and transcription of the Qur’an were crucial in ensuring the spread of Islam in South Africa. His efforts, despite the challenges posed by his captivity, ensured that the Qur’an remained intact and authentic in a region far from its origins.
Tuan Guru’s Legacy
In Cape Town, Tuan Guru’s work as an imam, scholar, and teacher helped lay the foundation for Islamic scholarship and the Qur’anic preservation in South Africa. His contributions to the Muslim community were central to the preservation of Islamic knowledge during a time when Muslims faced considerable hardship. Tuan Guru passed away in 1807, but his legacy lived on through his students and the generations of Muslims in South Africa who followed in his footsteps.
3.3 Other Prominent Imams Who Contributed to the Preservation of the Qur’an
The efforts of Tuan Guru are part of a broader tradition of imams who contributed to the preservation and transmission of the Qur’an worldwide. Below are two prominent examples of imams whose isnads (chains of transmission) have been meticulously documented and whose efforts to preserve the Qur’an are exemplary:
- Imam al-Shatibi (1320–1388 CE)
- Origin: Imam al-Shatibi was a renowned scholar and expert in the field of Qur’anic recitation. He was born in Almería, Andalusia (modern-day Spain), and is best known for his contributions to the standardization of the Qira’at and his work in establishing the principles of Qirā’āt (the study of the different methods of Qur’anic recitation).
- Legacy and Isnads: Imam al-Shatibi’s most notable work is the Shatibiya, a text that codifies the rules for the recitations of the Qur’an in the seven primary Qira’at. The isnads for his recitation chain can be traced directly back to the Prophet Muhammad (PBUH) through a continuous line of trustworthy scholars. Imam al-Shatibi’s work helped ensure that the various Qira’at, such as those followed by Hafs, Warsh, and Qalun, were passed down through successive generations, with their authenticity guaranteed by the isnads. His efforts were central in ensuring that the Qur’an’s recitations were preserved and taught accurately.
- Transmission Chain (Isnad): Imam al-Shatibi’s isnad is considered one of the most authoritative sources for teaching the rules of Qur’anic recitation. His work on the seven Qira’at is still widely taught today, with scholars following the documented chains of transmission. These chains trace the Qira’at all the way back to the Prophet Muhammad (PBUH), and the transmission continues to be practiced by reciters and students around the world.
- Imam Ibn al-Jazari (1360–1429 CE)
- Origin: Imam Ibn al-Jazari, born in Damascus, Syria, was a famous scholar of Qur’anic recitation and is renowned for his contribution to preserving and organizing the study of the different Qira’at. His most famous work, the Al-Nashr fi al-Qira’at al-‘Ashr (The Publication of the Ten Readings), is an authoritative text that catalogs the ten recognized methods of reciting the Qur’an. He documented the chain of narrators for each recitation method, ensuring that each was transmitted authentically.
- Legacy and Isnads: Ibn al-Jazari’s isnads are key to the study of the Qira’at. His research into the transmission of the Qur’an resulted in a monumental compilation of the chains (isnads) of transmission for each of the reciters. His meticulous work has ensured that the Qira’at, whether Hafs, Warsh, or others, have remained intact and verifiable over the centuries. Today, many reciters trace their chains of transmission back to Imam Ibn al-Jazari, whose works remain fundamental in the study of Qur’anic recitation.
- Transmission Chain (Isnad): Imam Ibn al-Jazari’s contributions to the preservation of the Qur’an are monumental. His isnads link reciters from across the world directly back to the Prophet Muhammad (PBUH). By documenting these isnads, Imam Ibn al-Jazari ensured that the Qur’an’s integrity and accuracy could be preserved, not only in the form of written texts but also in the oral tradition of recitation.
3.4 The Unbroken Chain of Qur’anic Preservation: The Role of the Isnad
Central to the preservation of the Qur’an is the concept of the isnad—the chain of transmission that connects each reciter or memorizer to the Prophet Muhammad (PBUH). These chains are critical in verifying the authenticity of each recitation of the Qur’an and guaranteeing its accuracy.
The isnad ensures that the Qur’an has been transmitted without error from one generation to the next. Each reciter or scholar in the chain is a verified authority who is directly connected to the Prophet Muhammad (PBUH) or one of his companions. This unbroken chain is a hallmark of the Qur’an’s preservation, ensuring that no word has been altered or changed over the centuries.
3.5 The Global Spread of the Qur’an and Its Memorization
Each year, hundreds of thousands of students around the world graduate as Hafiz (those who have memorized the entire Qur’an). Infact, there are more than 400 million reported Hafez world wide. This tradition of memorization is not new; it has been practiced since the time of the Prophet Muhammad (PBUH) and continues to flourish today. The memorization of the Qur’an is regarded as one of the highest honors in Islam, carrying immense reward from Allah.
Among the most remarkable examples of young Hafiz is Jannah Basit, who memorized the entire Qur’an at the age of 3, and many other children who have achieved this feat as young as 4 or 5 years old. This phenomenon highlights not only the power of divine protection but also the dedication of individuals from an early age in preserving the Qur’an.
Being a Hafiz carries immense prestige in the Muslim world. A Hafiz is revered with the highest of ranks, often even higher than that of a doctor or professor. In fact, a Hafiz who holds a professional title, such as a professor or doctor, is commonly referred to as “Hafiz Professor” or “Doctor Hafiz.” The reason for this high status is that while worldly qualifications may end with retirement, the rank of Hafiz stays with the individual throughout their life and in the hereafter.
The reward for memorizing the Qur’an is immense, as highlighted in the following hadith:
The Prophet Muhammad (PBUH) said:
“It will be said to the companion of the Qur’an, ‘Recite and rise, and recite as you used to recite when you were in the world. For indeed, your rank is at the last verse you recite.’” (Sunan al-Tirmidhi)
In this hadith, the Prophet (PBUH) promises that the Hafiz will be rewarded with a high rank in Jannah (paradise), and their position will be determined by how much of the Qur’an they have memorized and recited.
3.6 Conclusion: The Unbroken Chain of Qur’anic Preservation
The preservation of the Qur’an is not merely an act of memory; it is a divine promise that has been fulfilled through the dedication of scholars, imams, and reciters who have ensured that the Qur’an remains unchanged. The examples of imams like Tuan Guru, Imam al-Shatibi, and Imam Ibn al-Jazari illustrate the global and historical commitment to safeguarding the Qur’an.
Through the unbroken chains of transmission (isnads), the Qur’an continues to be preserved in its pure form, unchanged by time, place, or circumstance. The work of these great imams, whose isnads have been documented and passed down, is a testament to the power and precision with which the Qur’an has been transmitted across generations. This divine preservation remains one of the greatest proofs of the Qur’an’s authenticity and its miraculous protection.
Chapter 4: The Different Qira’at: Specialized Study and Mastery of the Qur’an’s Pronunciation
4.1 Introduction: The Importance of the Qira’at
As previously discussed in Chapter 1 and Chapter 2, the Qur’an was revealed to the Prophet Muhammad (PBUH) in multiple forms of recitation, or Qira’at, allowing for a rich diversity in pronunciation and style while preserving the original meaning of the text. These Qira’at were transmitted through an unbroken Isnad (chain of narration) that traces back to the Prophet Muhammad (PBUH), ensuring that the recitation of the Qur’an has remained authentic throughout history.
Each of the seven primary Qira’at, as mentioned earlier, includes at least two Riwayat (narrations), and each variation has its own specific rules for pronunciation, grammar, and syntax. This diversity in recitation was essential for making the Qur’an accessible to various tribes and peoples, each with their own dialects.
The discussion on the Isnad and the Qira’at was briefly touched upon in Chapter 2, but in this chapter, we will delve deeper into the complexities of learning and mastering the different Qira’at, highlighting how these recitational styles are studied, transmitted, and preserved.
4.2 The Seven Qira’at and Their Riwayat
As mentioned in Chapter 2, the seven Qira’at that were recognized and preserved from the time of the Prophet Muhammad (PBUH) include variations such as Hafs ‘an Asim, Warsh ‘an Nafi’, and others. Each of these Qira’at is itself composed of multiple Riwayat, narrations of recitation passed down by different scholars who each carried a distinct mode of reading.
For example:
- Hafs ‘an Asim, the most widely practiced Qira’at, has two different narrations: Riwayat al-Sha’bi and Riwayat al-Suddi.
- Warsh ‘an Nafi’, prevalent in North Africa, is narrated by Riwayat al-Duri and Riwayat al-Susi.
As also discussed earlier, these seven Qira’at are rooted in the linguistic diversity of the Arabic-speaking tribes, and Allah’s revelation, as we highlighted in Chapter 1, was made in different dialects to facilitate ease of understanding and memorization across diverse communities.
4.3 Learning and Mastering Qira’at
Now, as we transition into discussing the process of learning and mastering the Qira’at, it’s important to understand that this is not a casual endeavor. As noted earlier, in Chapter 2, the spread of different Qira’at was part of a historical process that continued long after the death of the Prophet Muhammad (PBUH). However, the study of these recitations is not something that is commonly undertaken at every madressah or Qur’anic school.
While the majority of students in Islamic institutions learn the Qira’at of their region—such as Hafs ‘an Asim in South Asia, or Warsh ‘an Nafi’ in parts of North Africa—there are specialized institutions where students can pursue advanced study in multiple Qira’at. This is typically done through structured programs, and as mentioned in Chapter 2, many of these institutions are well-established in the Arab world and beyond.
In these specialized courses, it can take anywhere from two to five years to master one or two Qira’at, and to truly master all seven Qira’at, it can require decades of study. As I mentioned in Chapter 3, reciting the Qur’an correctly is an art, and one of the challenges lies in the precise pronunciation of the letters (huruf) and the application of the rules of tajweed.
Students who undertake the study of multiple Qira’at must learn how to distinguish between the subtle differences in sound, stress, and length in each mode of recitation. Correct recitation, as emphasized in Chapter 1, is crucial for maintaining the Qur’anic meaning. A slight mispronunciation can change the entire meaning of a verse, which is why mastering these different Qira’at requires painstaking attention to detail.
4.4 The Challenges of Correct Recitation
The differences in Qira’at are not limited to just the sounds; they also involve grammatical structures, word choices, and even the rules of tajweed. For example, the letter ‘Ra’ (ر) can be pronounced in different ways, depending on which Qira’at is being recited. The slight difference in the pronunciation of a single letter could alter the meaning of the word, and this is why pronunciation is critical. As discussed in Chapter 2, the mastery of correct pronunciation is essential for preserving the meaning of the Qur’an, and tajweed rules must be followed rigorously.
Even experienced reciters and Hafiz (those who have memorized the Qur’an) will spend years practicing and refining their recitations, ensuring they can recite the Qur’an perfectly in different Qira’at without altering the meanings. As mentioned earlier in Chapter 3, Sheikh Fuad Gabier, may Allah be pleased with him, shared how, even in his seventies, he continued to receive instruction from his teacher. This lifelong commitment to learning and perfecting recitation of the Qur’an is a testament to its miraculous preservation and the meticulous care with which the Qira’at are maintained.
4.5 The Continuous Nature of Qur’anic Learning
In Islam, learning the Qur’an is not a one-time event. As highlighted in Chapter 3, many Hafiz of the Qur’an will spend their lives refining their recitations and learning new Qira’at. It is an endless journey of improvement and growth, as the Qur’an itself remains unchanged. The chain of transmission (Isnad) that stretches back to the Prophet Muhammad (PBUH) is what allows for the unbroken continuity of the Qur’anic recitation.
As mentioned in Chapter 2, this chain of transmission, or Isnad, ensures the authenticity and preservation of the Qur’an. Each teacher and student are part of this unbroken chain, and their recitations are certified through the Ijaazah system, which grants permission to teach the Qur’an and ensures its accurate transmission.
4.6 The Role of Ijaazah and the Isnad System
To emphasize again, as previously discussed in Chapter 2, the concept of Ijaazah (certification to teach) is a key aspect of the preservation of the Qur’an. Ijaazah is only granted once a student has demonstrated mastery of a specific Qira’at and its corresponding Riwayat. The teacher who grants the Ijaazah is part of an Isnad (chain of transmission), which can be traced all the way back to the Prophet Muhammad (PBUH). This chain ensures that each recitation and its rules are transmitted accurately, without change.
In fact, the preservation of the Qur’an and its recitation through the Isnad and Ijaazah systems has been one of the greatest miracles in Islam. The authenticity of the Qur’an has been preserved through this unbroken chain of transmission, and the Qira’at have been transmitted through generations of scholars and reciters.
4.7 Conclusion: The Unparalleled Miracle of the Qur’an’s Preservation
As discussed throughout Chapter 2 and Chapter 3, the Qur’an’s preservation is ensured not only through memorization but through the transmission of the Qira’at, each of which is maintained with precision and care. The effort to learn and teach the Qur’an, along with its various recitations, is a lifelong journey, and there is no “final” point of mastery—only continuous improvement.
Through the efforts of scholars and teachers, this miraculous preservation of the Qur’an continues to this day. Each generation adds to the Isnad and further solidifies the Qur’an’s place as the unchanged and protected word of Allah. This incredible system of Qira’at, Riwayat, and Isnad is one of the key ways in which the Qur’an remains true to its divine origin and is safeguarded from any distortion.
Chapter 5: Addressing the Claims of Christian Critics: The Myth of “26 Versions” of the Qur’an
5.1 Introduction: Understanding the Criticisms
In this final chapter, we address a significant claim made by some Christian critics regarding the Qur’an and its preservation. A claim often heard is that there are multiple “versions” of the Qur’an, with some even stating that there are as many as 26 versions. These claims, often repeated by individuals with little understanding of the depth of the Islamic tradition, are typically based on misunderstandings and misinterpretations of the nature of the Qur’an’s Qira’at and Isnad system.
As we have discussed in earlier chapters, the Qur’an was revealed to Prophet Muhammad (PBUH) in various Qira’at (recitational modes), each suited to different dialects and linguistic nuances. The core meaning of the Qur’an remains consistent across these recitational forms, and the recitations have been preserved through the Isnad system—an unbroken chain of transmission that links every recitation back to the Prophet Muhammad (PBUH).
By the end of this chapter, readers will have a clearer understanding of why the claim of multiple “versions” of the Qur’an is both inaccurate and misleading, and why such assertions are based on a lack of scholarly engagement with the Qur’an’s true nature.
5.2 The Misconception of “26 Versions” of the Qur’an
One of the most common and inaccurate claims by some Christian critics is that there are “26 versions” of the Qur’an. These critics, such as Samuel Green, have attempted to argue that because there are multiple forms of recitation (Qira’at) and different printed editions of the Qur’an, there must be multiple “versions.” However, this claim reflects a fundamental misunderstanding of Islamic scholarship and the complexities of the Qur’an’s transmission and recitation traditions.
In Chapter 4, we examined how the Qur’an is preserved through both memorization and written transmission (the Isnad and the Qira’at). We discussed how each Qira’at has several Riwayat (narrations), each representing a way of reciting the Qur’an that is faithful to its original form. These variations, which range from pronunciation to slight grammatical differences, do not alter the meaning of the Qur’an. They are simply different ways of reading the same revelation, in accordance with the linguistic diversity that existed among the early Muslim communities.
As we also discussed earlier, the early generations of Muslims, under the guidance of the Prophet Muhammad (PBUH), memorized the Qur’an and transmitted it with incredible precision. Over time, the seven primary Qira’at and their Riwayat were preserved through scholarly efforts, ensuring that the Qur’an was transmitted exactly as it was revealed. These Qira’at were not versions—they are different methods of recitation that maintain the original meaning of the Qur’an.
Therefore, the claim that there are “26 versions” of the Qur’an is based on a misinterpretation of the term “version.” The term “version” implies a substantial difference in the content of the Qur’an, which is simply not the case. Every Qira’at and its Riwaya are part of the same Qur’an, and all of them preserve the original meaning without any distortion.
5.3 The Role of the Qira’at and Riwayat: A Deeper Understanding
As we explained in Chapter 2, the Qira’at are the different styles or modes of reciting the Qur’an, each of which reflects the linguistic and phonetic diversity of the various Arab tribes at the time of the Prophet Muhammad (PBUH). These Qira’at were revealed to the Prophet to facilitate understanding and memorization for the various tribes.
The Isnad system, which we have also discussed in Chapter 3, provides the historical chain of transmission for each Qira’at. The Isnad traces back to the Prophet Muhammad (PBUH), ensuring the authenticity and preservation of the Qur’an throughout the centuries. The continuous transmission of the Qira’at from one generation of scholars to the next, in an unbroken chain, has allowed for the Qur’an to be preserved without any changes to its text, as promised by Allah in the Qur’an itself (15:9).
Christian critics like Samuel Green have misrepresented this system by suggesting that the various Qira’at (and their associated Riwayat) somehow constitute distinct “versions” of the Qur’an. This is a misunderstanding of what the Qira’at are and how they function. They are simply different ways of reading the same Qur’an, not multiple “versions” with different content.
5.4 The Printed Qur’ans and the Role of Modern Printing
One of the main points of confusion comes from the printed editions of the Qur’an that include multiple Qira’at. As we discussed in Chapter 4, the use of printed Qur’ans to display multiple Qira’at is a relatively modern development. The purpose of printing these different Qira’at side by side in one edition is to provide a means for people to study and compare the different modes of recitation, which were traditionally transmitted orally.
These printed Qur’ans are not different versions of the Qur’an; they are simply collections of different recitational methods. The Qira’at in each of these printed editions is an authentic representation of the Qur’an, and each Qira’at is based on the same core revelation. The names given to these printed Qur’ans—such as “Qur’an with Warsh,” “Qur’an with Qalun,” etc.—are merely indicating which recitational mode or Riwaya is being featured in that particular edition.
Critics like Samuel Green have wrongly characterized these printed Qur’ans as “different versions.” However, as a scholar who failed to engage with qualified Qur’anic experts during his research, Green’s claims are founded on superficial understanding, rather than a deep, comprehensive study of the Qur’an and its historical preservation.
5.5 The Specialized Study of Qira’at: A Requirement for Deep Understanding
To further address the critics’ claims, it is important to recognize that understanding the intricacies of the Qira’at and Riwayat requires years of specialized study. As discussed in Chapter 4, learning these different modes of recitation is not something that can be easily done through online research or casual study. It requires formal education under the guidance of qualified scholars who themselves have studied under established teachers in the chain of transmission.
This is why Hafiz students, as we have seen, dedicate years of their lives to memorizing and mastering the Qur’an with one or more Qira’at. The pronunciation of each huruf (letter) is extremely important, and a mistake in pronunciation can alter the meaning of a word or verse.
For someone who has never studied the Qur’an professionally, such as a critic from outside the tradition, to assume they can grasp the complexities of the Qira’at from online resources is a fundamental misjudgment. The deep study of the Qur’an’s recitation requires not only memorization but also careful instruction from teachers with proper Ijaazah (certification), as discussed earlier.
5.6 Misunderstandings of the Qur’an by Critics
Many Christian critics, when attempting to address the question of the Qur’an’s preservation, fail to consult proper scholarly sources. They often base their arguments on superficial readings of translated texts or unreliable internet sources, without fully understanding the depth and structure of the Isnad and Qira’at system. They do not understand that the Qira’at are simply different methods of recitation and that each is preserved through a chain of narrators that goes back to the Prophet Muhammad (PBUH).
As noted earlier in Chapter 3, the Qur’an has been preserved through memorization and the unbroken transmission of recitation by thousands of scholars. To claim that the existence of multiple Qira’at constitutes the existence of multiple “versions” is not only incorrect but an oversimplification of a very rich and complex tradition.
5.7 Conclusion: The Qur’an’s Unaltered Preservation
In conclusion, after having discussed the various aspects of the Qur’an’s preservation in the previous chapters, we can confidently say that the Qur’an has remained unchanged and unaltered since its revelation to the Prophet Muhammad (PBUH). There are no versions of the Qur’an—there are only Qira’at and Riwayat, which represent different modes of recitation that preserve the exact same message.
Christian critics who claim that there are multiple “versions” of the Qur’an either misunderstand the nature of the Qira’at or fail to engage with scholars who specialize in this field. The Qur’an has been preserved through an unbroken chain of narration (Isnad) and a system of Ijaazah that ensures its authenticity. The Qira’at are simply various ways of reciting the same revelation, and each recitation has been maintained and transmitted with incredible care.
The printed editions of the Qur’an that display different Qira’at are merely a means of facilitating the study of the Qur’an’s recitational modes, and they do not represent different versions. All of these Qur’ans are the same, and any claim to the contrary is based on misunderstanding or misrepresentation of the facts.
The Qur’an’s preservation, through both memorization and precise recitation, is a miraculous testimony to the divine promise that Allah will protect His Book. It remains unaltered and intact, preserving the message of Islam for generations to come.