3. Referring to the Qur’an as the Book suggests that it was written and compiled

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3. Referring to the Qur’an as the Book suggests that it was written and compiled

 

Many scholars of the Imamiyyah advance this problematic claim, such as:

1. Abu al Qasim al Khu’i said:

 

وقد أطلق لفظ الكتاب على القرآن في كثير من آياته الكريمة وفي قول النبي صلى الله عليه وسلم إني تارك فيكم الثقلين كتاب الله وعترتي وفي هذا دلالة على أنه كان مكتوبا مجموعا لأنه لا يصح إطلاق الكتاب عليه وهو في الصدور بل ولا على ما كتب في اللخاف والعسب والأكتاف إلا على نحو المجاز والعناية والمجاز لا يحمل اللفظ عليه من غير قرينة فإن لفظ الكتاب ظاهر فيما كان له وجود واحد جمعي ولا يطلق على المكتوب إذا كان مجزأ غير مجتمع فضلا عما إذا لم يكتب وكان محفوظا في الصدور فقط

The word “the Book” has been used for the Qur’an in many of its noble verses and in the saying of the Prophet salla Llahu ‘alayhi wa sallam, “I am leaving among you two weighty things: the Book of Allah and my family.” This indicates that it was written and compiled, because it is not correct to call it “the Book” when it is solely contained in the hearts or written on shoulder blades and palm leaves, except in a metaphorical and deliberate manner. This term (i.e. book) is not applied to a metaphor without a context, because the word “book” is applied to something that has a singular, composed existence and it is not used for fragmented writings that are disparate, let alone if it is not written and is preserved only in the heart.^[1]

 

2. Jafar al Subhani says:

 

إضافة إلى ذلك فإن أطلق على القرآن الكريم اسم الكتاب فإذا كانت أجزاؤه متفرقة لما أطلق عليه اسم كتاب ومجازا وبدون قرينة سيكون بلا معنى

In addition to this, the Noble Qur’an is called “the Book”. If its parts were separate, it would not have been called “the Book”, even metaphorically and without context, as that would be meaningless.^[2]

 

3. ‘Abdul Hussain Sharaf al Din al Musawi says:

 

كان القرآن زمن النبي صلى الله عليه وسلم يطلق على الكتاب قال الله تعالى ذٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ وهذا يشعر بأنه كان مجموعا ومكتوبا فإن ألفاظ القرآن إذا كانت محفوظة ولم تكن مكتوبة لا تسمى كتابا وإنما تسمى بذلك بعد الكتابة كما لا يخفى

The Qur’an at the time of the Prophet salla Llahu ‘alayhi wa sallam was referred to as “the Book”. Allah subhanahu wa ta ‘ala said: “This is the Book! There is no doubt about it – a guide for those mindful of Allah.”^[3] This indicates that it was collected and written. If the words of the Qur’an were preserved and not written, they would not be called a book, as that term would only apply to them after they had been written and this is clear.^[4]

 

4. Jafar Murtada al ‘Amili expresses similar sentiments to them.

He deduced that the term Mushaf refers to something that is written and compiled, as expressed here:

 

ولو لم يكن هناك تدوين وجمع بالمعنى الذي يتبادر إلى الذهن لما كانت تلك المصاحف أصلا ولا كان ثمة مبرر لإطلاق لفظ مصحف أو مصاحف عليها

If there had been no writing and collection in the sense that comes to mind, then those masahif would not have existed at all and there would have been no justification for using the term “mushaf” or “masahif” for them.^[5]

 

Discussion of Issue 3

This problematic issue is false from numerous perspectives, such as:

 

The first perspective

Many scholars of the Imamiyyah acknowledge the invalidity of this issue, including:

1. Jafar Murtada al ‘Amili:

 

الأمر الرابع إطلاق لفظ الكتاب على القرآن وأخيرا… فقد استدل السيد الإمام شرف الدين رحمه الله تعالى على جمع القرآن في زمانه صلى الله عليه وسلم بأنه قد أطلق عليه لفظ الكتاب منذئذ والألفاظ قبل الكتابة لا يقال لها كتاب وإنما تسمى بذلك بعد الكتابة ولكننا لا نستطيع أن نوافق هذا الإمام البحاثة على هذا الاستنتاج فقد يقال إن إطلاق هذه الكلمة كلمة كتاب على القرآن قد ورد في آيات كثيرة كانت تنزل تدريجا وهذا الإطلاق يصح بالنسبة لله تعالى الذي يريد لما ينزله أن يصبح كتابا ولو بعد تمامية نزوله فلا يبعد أن يكون سبحانه قد استعمل هذه الكلمة في كتابه على هذا الأساس ثم جرت استعمالات الناس لها على مقتضى هذا التعليم التلقائي العفوي الذي تلقوه وإن لم يكونوا قد كتبوه بعد أو كانوا مشغولين في كتابته ولو في بداياتها قبل تمامية نزوله

Fourthly, using the term “the Book” for the Qur’an: Finally… al Sayed al Imam Sharaf al Din rahimahu Llah has proven that the Qur’an was compiled in the Prophet’s time salla Llahu ‘alayhi wa sallam, due to the fact that the term “the Book” was applied to it since then. Words are not referred to as a “book” before they are written, rather the term is only applied to them after writing. However, we cannot agree with the learned Imam in his conclusion. It may be said that using the term “book” in reference to the Qur’an is established in many verses of the Qur’an that were revealed gradually. And the use of this term by Allah subhanahu wa ta ‘ala is appropriate, since He wills that what He reveals should become a book after its complete revelation. It is not far-fetched that He subhanahu wa ta ‘ala used this term in His Book for this purpose. Then people started using it based on this spontaneous, automatic teaching that they received, even though they had not yet written it or were still busy writing it in its early stages, before its complete revelation.^[6]

 

2. Mustafa al Khumayni:

 

 ودعوى أن حديث الثقلين يدل على أن القرآن كان في عصره صلى الله عليه وسلم كتابا بين الدفتين لقوله صلى الله عليه وسلم كتاب الله وعترتي غير نافعة لأن المراد من الكتاب أعم وإطلاقه وانصرافه إلى ما هو المنصرف إليه في العصر الحاضر من الحوادث الجديدة ويشهد له قولهم كل شرط نافذ إلا شرطا خالف كتاب الله فإن المراد من الكتاب هو حكم الله ولذلك يشمل حكم الرسول صلى الله عليه وسلم فلا تخلط

The claim that the hadith of al Thaqalayn^[7] indicates that the Qur’an was a book between two covers during his time salla Llahu ‘alayhi wa sallam, due to his statement salla Llahu ‘alayhi wa sallam: “the Book of Allah and my family”, is not useful; because what is meant here by “the Book” is general. The connotation of the term “the Book” is broad, removing it [from that] and designating to it the [specific] connotation that is generally understood by it today is from the newly invented approaches. And their saying, “Every condition is valid except a condition that contradicts the Book of Allah,” bears witness to this, because what is meant by “the Book” is totality of words and rulings revealed to the Messenger salla Llahu ‘alayhi wa sallam by Allah subhanahu wa ta ‘ala, so do not become confused pertaining to this matter.^[8]

 

3. Muhammad Hadi Ma’rifah said:

 

وقد يتراءى لبعض الباحثين الجدد أن التعبير بلفظ المصحف الوارد في أحاديث الرسول وعلى لسانه صلى الله عليه وسلم ليصلح شاهدا على وقوع الجمع وتنسيق السور مع بعضها في ذلك العهد إذ لو لم يكن هناك تدوين وجمع بالمعنى الذي يتبادر إلى الذهن لما صح هذا التعبير ولا كان ثمة مبرر لإطلاق لفظ المصحف أو مصاحف على القرآن لكن لا موضع لهذا الاستشهاد بعد أن كان المصحف اسما لمجموعة صحائف مكتوبة انضم بعضها إلى بعض وربما ربطت بخيط ونحوه أو وضعت في ملفة أو محفظة وما شاكل حفظا لها عن التفرق والضياع سواء أكان بينها تنسيق ونظم ليصح إطلاق التدوين عليها أم لم يكن قال ابن دريد والصحف واحدتها صحيفة وهي القطعة من أدم أبيض أو رق يكتب فيه وتجمع صحائف وربما جمعوا الصحيفة صحافا والمصحف بكسر الميم لغة تميمية لأنه صحف جمعت فأخرجوه مخرج مفعل مما يتعاطى باليد وأهل نجد يقولون ا لمصحف بضم الميم لغة علوية كأنهم قالوا أصحف فهو مصحف إذا جمع بعضه إلى بعض وقال الخليل وسمي المصحف مصحفا لأنه أصحف أي جعل جامعا للصحف المكتوبة بين الدفتين وكانت السورة القرآنية تكتمل وتكتب آياتها منظمة ومرتبة حسب النزول حتى تنزل سورة أخرى بنزول بسملتها وكانت تكتب في ورقة من قرطاس أو قطعة من أديم أو رق وتحفظ برأسها وهكذا كل سورة من طبيعة الحال أن هذه السور المكتملة كانت تحتفظ وتجمع في مكان في نحو صندوق أو كيس ونحو ذلك ولكن من غير أن يجعل لها ترتيب أو تنظيم بتقديم الطوال على القصار على غرار تنظيمها الحاضر وذلك لأن القرآن لما ينته نزوله وكان يترقب نزول سور وآيات ما دام الوحي القرآني لم ينقطع والرسول صلى الله عليه وسلم على قيد الحياة إذن فمجموعة السور النازلة في كل عام ولحد ذاك الحين وكانت مكتوبة على صحائف كانت تحتفظ في وعاء وربما كانت متعددة لدى الصحابة كل له مجموعة منها في بيته وبذلك يصح إطلاق لفظ المصحف على كل من تلك المجموعات بهذا الاعتبار لا غير وبذلك تعرف ترادف لفظي القرآن والمصحف غير أن الأول كان باعتبار اللفظ المقروء وكان الثاني باعتبار اللفظ المكتوب على صحيفة فكما أن القرآن يطلق على قليله وكثيره ومن غير دلالة على تنسيق سوره ذلك الحين فكذلك لفظ المصحف من غير فرق ومن ثم نجد تبديل لفظ المصحف بالقرآن في نفس الروايات التي استشهد بها المستدل وقد اعترف بذلك

Some new researchers may think that the expression Mushaf, mentioned in the ahadith of the Messenger salla Llahu ‘alayhi wa sallam and expressed with his tongue, is sufficient as evidence for the compilation and synchronisation of the chapters with each other in that era, because if there had not been a recording and collection in the sense that comes to mind, this expression would not have been correct, nor would there have been any justification for using the term mushaf or masahif for the Qur’an. However, there is no basis for this evidence, since the term mushaf was used for a collection of written pages, some of which were bound and perhaps tied with a thread or the like, or placed in a binder or sleeve or the like to preserve them from being scattered and lost, whether or not there was sufficient synchronisation and organisation between them to justify referring to them as a recording.

Ibn Durayd^[9] said, “The singular of suhuf is sahifah, which is a piece of white leather or parchment on which writing is done, its pages collected. The word sahifah can also be rendered in plural as sihaf. The term mishaf with a kasrah on the mim is linguistically correct and comprehensive, since it refers to a collection of pages and it is derived from the word mif’al, which refers to something that is handled by hand. The people of Najd say mushaf with a dammah on the mim with the linguistic function of intensification, as if to say ashaf, so it becomes mushaf once its individual parts become collected into a whole.”

Al Khalil^[10] said, “The mushaf is called a mushaf because it refers to the written pages collected between two covers. A chapter of the Qur’an would be completed and its verses written, organised, and arranged according to the revelation, until the revelation of another chapter was indicated by the basmalah. It was written on a piece of paper, leather, or parchment and bound together. This was the case for every chapter. Of course, these complete chapters were kept and collected in one place, like a box or bag, but without arranging and organising them by presenting the long ones before the short ones in the manner they are organised today. That is because the revelation of the Qur’an had not finished and the revelation of new chapters and verses was continuously anticipated as long as the Messenger salla Llahu ‘alayhi wa sallam was alive.”

So, the collection of chapters that were revealed in a particular year would be written on paper and kept in a container. Perhaps there were multiple individual collections from among the Sahabah, with each of them having a collection in his house. Thus, it is correct to apply the term Mushaf to each of those collections in this context and no other. Also, based on this, the synonymy of the two terms Qur’an and Mushaf is established, with the only distinction being that the first term refers to the recited word, while the second term refers to the word written on a page. In the same way that the term Qur’an applies regardless of the amount or of the arrangement of its chapters, the term Mushaf is applied in the same way without any difference. Hence, we find the word Mushaf being used interchangeably with the term Qur’an in the same narrations being cited and this merits acknowledgement.^[11]

 

The second perspective:

Sheikh Muhammad ‘Awdah, who was guided away from Shi’ism, took it upon himself to refute this argument and said:

 

قوله وقد أطلق لفظ الكتاب على القرآن ففيه

As for his statement, “And the term al Kitab is applied to the Qur’an”, it implies the following:

 

أ- قد علمت أن القرآن العزيز كان مكتوبا مدونا زمن النبي صلى الله عليه وسلم في اللحاف والعسب على ما هي عادتهم وإمكانياتهم في التدوين وإن هذا المدون كان بعضه مفرقا عن بعض آحاد وجماعات ومع هذا الوصف يزعم الخوئي امتناع تسمية القرآن بالكتاب مع أن هذا الاسم أطلق على القرآن في اللوح المحفوظ ولم ينزل من القرآن بعد حرفا واحدا فضلا عن أن يكون مكتوبا أو مجموعا… فتأمل ومثل إطلاق هذا الاسم إطلاق اسم القرآن على الكتاب المنزل حيث لم يكن مقروءا بعد وكذا الفرقان والذكر أطلقا عليه من قبل أن ينزل إلى الأرض فيفرق بين الحق والباطل أو يذكر به الله رب العالمين وإذا علمت هذا علمت أن إطلاق اسم الكتاب على القرآن باعتبار حقيقة حاله وما سيستقر عليه لا باعتبار مرحلة خاصة مر بها القرآن الكريم مكتوبا مفرقا وحيث لم يمتنع إطلاق اسم الكتاب عليه ولم يكتب منه شيء أصلا فضلا عن أن يكون قد جمع المكتوب لم يمتنع إطلاق اسم الكتاب عليه لمجرد مرحلة من مراحله كان فيها مكتوبا مدونا مفرقا ألا ترى أن القرآن لا زال يسمى بالكتاب وهو لم يتم إلا بتمام عمر النبي صلى الله عليه وسلم واتفاق الجميع على نزوله منجما

a. It is known that the Qur’an was written and recorded during the time of the Prophet salla Llahu ‘alayhi wa sallam on palm branches and palm fronds, according to the Arab custom and the available means, and that there were some minor variations between individual examples and groups. Despite this description, al Khu’i claims that calling the Qur’an a book is not permissible, even though this name was given to the Qur’an in the Preserved Tablet, long before a single letter of the Qur’an was revealed, let alone written or collected. Could you imagine this? Similarly, the term Qur’an was given to the revealed book when it was not yet read. Likewise, the terms al Furqan and al Dhikr were applied to it even before it was sent down to this world to distinguish between truth and falsehood and so that Allah subhanahu wa ta ‘ala, the Lord of all the worlds, could be remembered by it. And if you know this, you will know that applying the term al Kitab to the Qur’an is in consideration of its true state (which it will eventually assume) and the state in which it will then continue to exist, not when considering this specific stage of development that the Qur’an went through, written and scattered.

When applying the word al Kitab to it is correct whereas nothing of it had been written yet, leave alone the written material being gathered, it is not forbidden to apply the word al Kitab to it due to one of the many stages it went through in which it was written, recorded, and scattered.^[12] Do you not see that the Qur’an is still called a book, even though it was not completed until the end of the Prophet’s lifespan salla Llahu ‘alayhi wa sallam and everyone agreed that it was revealed gradually?

 

ب – أما قول الخوئي فإن لفظ الكتاب ظاهر فيما كان له وجود واحد جمعي فهذا من اصطلاحات أهل التعريف ويكون مقبولا باعتبار مآل الكتاب وما سيستقر عليه وإلا لزم الخوئي أن يدعي بطلان تسمية القرآن بالكتاب إلى أن يتم نزوله كاملا وهو الذي منع أن يطلق على المكتوب مجزءا فكيف بالذي لم ينزل بعد تمامه وبعد أن أجاز القرآن إطلاق اسم الكتاب على القرآن وقسم منه غائب فضلا عن أن يكون مكتوبا مفرقا فإن ادعاء اللازم الذي يخالف هذه الثابتة الشرعية يعد لغوا يستتاب فاعله وإلا عد محادا لكتاب الله مكذبا لدلالته الظاهرة

b. As for the statement of al Khu’i that the term book is applied to what has a single collective existence, this is the terminology employed by the experts in the field of linguistic definition and it is acceptable in consideration of the eventual outcome of the Book and the state in which it will continuously exist. If not, then al Khu’i would have been forced to claim that calling the Qur’an the Book is invalid until its revelation is complete, while he is the one who forbade applying this term to the partial written fragments, so what about that which had not yet been revealed until its completion? Certainly, the Qur’an itself permitted calling it the Book while part of it is still absent and while it was being written down in parts; then the logical conclusion of this (al Khu’i’s) argument leads to a contradiction of established legal principle and would be considered idle talk and its perpetrator is liable to repent, lest he be considered to be in opposition to the Book of Allah subhanahu wa ta ‘ala and lying about its clear-cut meaning.^[13]

 

The third perspective

Since the word book was used for the Qur’an in Makki chapters, the Imami scholars must acknowledge that the Qur’an was compiled in Makkah, even before the completion of the revelation of its chapters and verses!

 

Examples of such verses revealed in Makkah.

1. The statement of Allah subhanahu wa ta ‘ala:

ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ

They declared, “O our fellow jinn! We have truly heard a scripture revealed after Musa, confirming what came before it. It guides to the truth and the Straight Way.”^[14]

 

2. The statement of Allah subhanahu wa ta ‘ala:

ﯠ ﯡ ﯢ ﯣ ﯤ ﯥﯦ ﯧ ﯨ

We have surely revealed to you a Book, in which there is glory for you. Will you not then understand?^[15]

 

3. The statement of Allah subhanahu wa ta ‘ala:

ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَٰبٗا مُّتَشَٰبِهٗا مَّثَانِيَ تَقۡشَعِرُّ مِنۡهُ جُلُودُ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّهُمۡ ثُمَّ تَلِينُ جُلُودُهُمۡ وَقُلُوبُهُمۡ إِلَىٰ ذِكۡرِ ٱللَّهِۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهۡدِي بِهِۦ مَن يَشَآءُۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٍ

It is Allah Who has sent down the best message—a Book of perfect consistency and repeated lessons—which causes the skin of those who fear their Lord to tremble, then their skin and hearts soften at the mention of Allah. That is the guidance of Allah, through which He guides whoever He wills. But whoever Allah leaves to stray will be left with no guide.^[16]

 

NEXT⇒ 4. The occurrence of ahadith containing the names of Sahabah who collected the Qur’an in the Prophetic Era

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^[1]  Al Khu’i: Al Bayan fi Tafsir al Qur’an, pg. 252.

^[2]  Al Subhani: ‘Aqa’iduna al Falsafiyyah wa al Qur’aniyyah, pg. 119.

^[3]  Surah al Baqarah: 2.

^[4]  Al Musawi: Ajwibat Masa’il Jar Allah, pg. 35-37.

^[5]  Al ‘Amili: Haqa’iq Hammah hawl al Qur’an al Karim, pg. 82.

^[6]  Ibid., pg. 103-104.

^[7]  Literally “two weighty things” as reported in Riyad al Salihin, 711:

فمنها حديث زيد بن أرقم رضي الله عنه الذي سبق في باب إكرام أهل بيت رسول الله صلى الله عليه وسلم قال‏ ‏ قام رسول الله صلى الله عليه وسلم فينا خطيبا فحمد الله وأثنى عليه ووعظ وذكر ثم قال‏ ‏ أما بعد ألا أيها الناس إنما أنا بشر يوشك أن يأتي رسول الله ربي فأجيب وأنا تارك فيكم ثقلين‏ أولهما‏ ‏ كتاب الله فيه الهدى والنور فخذوا بكتاب الله واستمسكوا به فحث على كتاب الله ورغب فيه ثم قال‏ وأهل بيتي أذكركم الله في أهل بيتي‏‏ ‏‏رواه مسلم‏ ‏‏

Among them is the narration of Zaid ibn Arqam radiya Llahu ‘anhu, that was mentioned in the Chapter: “Showing reverence to the Family of Allah’s Messenger salla Llahu ‘alayhi wa sallam.” He said, “One day, the Messenger of Allah salla Llahu ‘alayhi wa sallam stood amongst us to deliver an address. He praised Allah, extolled Him, exhorted and reminded (us) and said, ‘Now then! O people, certainly I am a human being. I am about to receive a messenger (i.e. the angel of death) from Allah, my Lord, and I shall respond. And I am leaving among you two weighty things: The first of which is the Book of Allah. In it is guidance and light, so hold fast to the Book of Allah and adhere to it.’ He exhorted (us) (to hold fast to it) and encouraged it then said, ‘And (the second is) the members of my household, I remind you of Allah with regards (of your duties) to the members of my family.’” [Sahih Muslim]

^[8]  Khomeini: Tahrirat fi al Usul, 6/326.

^[9]  Abu Bakr Muhammad ibn al Hassan ibn Durayd al Azdi al Basri al Dawsi al Zahrani, also known as Ibn Durayd (d. 329 AH), is best known today as the lexicographer of the influential dictionary, Jamharat al Lughah.

^[10]  Abu ‘Abdur Rahman al Khalil ibn Ahmed ibn ‘Amr ibn Tammam al Farahidi al Azdi al Yahmedi, better known as al Khalil (d. 173 AH), was the leading grammarian of his time. He was a teacher of the famous linguist, al Sibawayh.

^[11]  Ma’rifah: Al Tamhid fi ‘Ulum al Qur’an, pg. 291-292.

^[12]  Similar to this in meaning is the following statement of Allah subhanahu wa ta ‘ala:

ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ

He is the One Who has sent His Messenger with true guidance and the religion of truth, making it prevail over all others, even to the dismay of the polytheists. (Surah al Tawbah: 33.)

Although the appearance of Islam in Makkah was delayed until the end of his life salla Llahu ‘alayhi wa sallam, the two superpowers of disbelief (Persia and Rome) were at their peak and their followers from the People of the Book and the polytheists held hegemony over the earth, until Allah subhanahu wa ta ‘ala demolished these two superpowers later on at the hands of the Sahabah radiya Llahu ‘anhum: this situation did not prevent Allah subhanahu wa ta ‘ala from describing his prophetic mission salla Llahu ‘alayhi wa sallam, as “prevailing over all others” because this description was given in consideration of its eventual outcome. It is interesting and appropriate here to mention: those who made Islam prevail after his death salla Llahu ‘alayhi wa sallam are the ones who firstly collected the Book and secondly united the hearts on it. Why can the Rawafid not understand this?

^[13]  Muhammad ‘Awdah: Al Furqan bayn Mawqif Ahlus Sunnah wa al Rafidah min al Qur’an, pg. 117-119.

^[14]  Surah al Ahqaf: 30.

^[15]  Surah al Anbiya: 10.

^[16]  Surah al Zumar: 23.