Azami 11766

Ahmad (21092) narrated it from Affan, who said, Hammad bin Salama told us, Humayd informed us, from Anas bin Malik, from Ubada bin Samit, who reported it. Nasai (942) narrated it in abridged form and did not mention "Ubada bin Samit" between Anas and Ubayy bin Kaab. Ibn Abdul-Barr said in Tamhid (8/283), "Some of them added to this hadith, 'as long as you do not close a verse of punishment with mercy, or a verse of mercy with punishment.'" He said, "As for his statement in this hadith, 'All-Hearing, All-Knowing,' and 'Forgiving, Merciful,' and 'All-Knowing, All-Wise,' and similar phrases, he only meant by it to give an example of the letters upon which the Quran was revealed, and that these are meanings agreed upon in their sense, though differing in their wording, such that none of them contains a meaning and its opposite, nor a sense that contradicts and negates or opposes another sense, such as mercy which is the opposite of punishment and its contrary, and the like." He said, "All of this supports the view of those who say that the meaning of the seven letters mentioned in the hadith is seven modes of speech agreeing in meaning but differing in wording, such as 'come here,' 'come,' 'hurry,' 'be quick,' 'look,' 'delay,' and the like." End of his words. That is, they did not change "All-Hearing, All-Knowing" to "Forgiving, Merciful," but rather it was revealed this way in the Quran in the different dialects. The meaning of the Quran being revealed upon seven letters is seven modes or dialects, except that they do not lead to any change in the rulings of what is lawful and unlawful, such as "come forward," "come," and "come here." Many scholars held this view.Supporting this meaning is what was narrated in the hadith of Abu Bakra, that Jibreel said, "O Muhammad, recite the Quran upon one letter." Mikail said, "Ask for more." So he asked for more, and Jibreel said, "Then recite it upon two letters." Mikail said, "Ask for more," so he asked for more, until it reached seven letters. He said, "All are sufficient and adequate, as long as you do not close a verse of punishment with a verse of mercy, or a verse of mercy with punishment, such as when you say 'come here' and 'come forward,' and 'come,' and 'go,' and 'hurry,' and 'be quick.'"Ahmad (20514) narrated it, and Tabari in the introduction to his Tafsir (1/38), both from the hadith of Hammad bin Salama, from Ali bin Zayd, from Abdul-Rahman bin Abu Bakra, who reported it. In its chain is Ali bin Zayd, who is Ibn Jadan, daif, except that nothing supports this except the example given, so perhaps it was inserted by one of the narrators, and something similar was also narrated from some of the companions.It was narrated from Umar bin Khattab that he said, "The Quran was revealed in the language of Mudar, and this language of Mudar consisted of seven dialects according to the seven tribes, namely Huzayl, Kinana, Qays and Dabba, Taym Rabab, Asad bin Khuzayma, and Quraysh." It was narrated from Ibn Abbas that he said, "The Quran was revealed in seven languages, five of which belonged to the dialect of the elders of Hawazin, and two belonged to the rest of the Arabs. The elders were Saad bin Bakr, Jusham bin Bakr, Nasr bin Muawiya, and Thaqif, and they were called the upper Hawazin."It does not necessarily follow from this that the entire Quran was revealed upon seven letters, that is, modes. Rather, the correct view is that some of it was upon seven, some upon six, some upon five, and so on, while most of it was upon one, since the difference among these letters is a matter of variation, not a matter of contradiction or opposition.As for the Prophet's ﷺ dictation of the Quran to the scribes of revelation, it was exactly as it was revealed. The compilation of the Quran in the time of Abu Bakr was based on what was in these written records together with what they had memorized, so it is not permissible for anyone to change anything of the Quran, whether in recitation or in writing.As for what was narrated, "Every verse has an outer meaning and an inner meaning," this is defective. It is what was narrated from Abdullah bin Masud, who said, the Messenger of Allah said, "The Quran was revealed upon seven letters, and every verse of it has an outer meaning and an inner meaning." Bazzar (2081) narrated it, and Tahawi in Sharh Mushkil Athar (3077), and Ibn Hibban (75), and Tabarani in Kabir (10/125), all of them through the route of Sulayman bin Bilal, from Muhammad bin Ajlan, from Abu Ishaq, from Abu Ahwas, from Abdullah, who reported it. Abu Ishaq here is Ibrahim bin Muslim Hijri, who is daif by consensus of the scholars, and he alone narrated this hadith, as Bazzar said after presenting the hadith, "We do not know this hadith to be narrated except through the hadith of Hijri, from Abu Ahwas, from Abdullah, and we do not know that Ibn Ajlan narrated from Hijri anything other than this hadith..." End.Ibn Abu Shayba narrated it in his Musannaf (30746), and Ibn Jareer in his Tafsir (1/22), both through routes from Ibrahim Hijri, from Abu Ahwas, from Abdullah bin Masud, with this wording. Hijri's kunya is Abu Ishaq, except that Ibn Hibban said in its chain, "from Abu Ishaq Hamdani," meaning Amr bin Abdullah Sabi, the trustworthy one, and this is a mistake.Abu Yaala narrated it (5149), and Tahawi in Sharh Mushkil (3095), and Tabarani in Kabir (10/130), all of them through the route of Jareer bin Abdul-Hameed Dabbi, from Mughira, from Wasil bin Hayan, from Abdullah bin Abu Huzayl, from Abu Ahwas, from Abdullah, from the Prophet ﷺ, who said, "If I were to take a close friend from among the people of the earth, I would have taken Abu Bakr bin Abu Quhafa as a close friend, but your companion is the close friend of Allah, and indeed the Quran was revealed upon seven letters, every verse of it having an outer meaning and an inner meaning, and every limit has a point of ascent." So they added at the end of the hadith the revelation of the Quran upon seven letters, together with the hadith about taking a close friend, except that Tahawi did not mention the hadith about taking a close friend.Muslim narrated it in the Book of the Virtues of the Companions (2383:6) through routes from Jareer bin Abdul-Hameed, from Mughira with this chain, but he confined it to mentioning the taking of a close friend, and did not mention the revelation of the Quran upon seven letters. Perhaps one of the narrators erred in the wording of the hadith, thereby combining the two hadiths under a single chain, because the account of the revelation of the Quran upon seven letters is narrated through the route of Ibrahim Hijri, from Abu Ahwas, from Abdullah bin Masud, as mentioned above, and Hijri is daif according to the scholars.