Al-Suyuti - Al-Itqan fi ‘Ulum al-Qur’an

The Eighteenth Type: On Its Compilation and Arrangement - Section on the Rule of Surah Arrangement

Volume: (1) - Page Numbers: (220/224)

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Ibn Faris said: The compilation of the Quran is of two types: one is the arrangement of the surahs, like placing the seven long surahs first, followed by the "hundreds," which was handled by the Companions. The other type, the arrangement of verses within surahs, is a matter of divine guidance overseen by the Prophet (S) as instructed by Gabriel, under the command of his Lord. This is why the early copies of the Mushafs varied in the order of surahs. Some, like the Mushaf of ‘Ali, arranged them by the order of revelation, beginning with "Read," then "The Cloaked One," "Nun," "The Enshrouded One," "Perish," and "The Overthrowing," until the end of the Meccan and Medinan surahs. In the Mushaf of Ibn Mas‘ud, Surah al-Baqarah came first, followed by al-Nisa’, and then Al ‘Imran, showing significant variation, as in the Mushaf of Ubayy and others.

Abu Bakr ibn al-Anbari said: Allah sent down the entire Quran to the lowest heaven, then revealed it over a period of twenty-some years, with each surah or verse descending in response to events and questions. Gabriel would indicate to the Prophet (S) the place of each verse and surah. Thus, the order of the surahs is like the order of the verses and letters, all from the Prophet (S). So, if one places a surah before or after its designated position, they disrupt the structure of the Quran. Al-Kirmani said in Al-Burhan: The arrangement of the surahs is as Allah intended in the preserved tablet, in this order. Every year, the Prophet (S) presented to Gabriel what he had, and he presented it to him twice in the year he passed away. The last verse revealed was "And fear a Day when you will be returned to Allah," so Gabriel instructed him to place it between the verses on usury and debt.

Al-Bayhaqi said in Al-Madkhal: “The Quran was arranged in its surahs and verses in this order during the Prophet’s (S) time, except for al-Anfal and al-Tawbah, according to the narration of ‘Uthman.”

Ibn ‘Atiyyah leaned toward “believing that many of the surahs’ arrangements were known in his (S) lifetime, like the seven long surahs, the Hawamim, and al-Mufassal, while the rest may have been left to the ummah after him.”

Ibn al-Hassar said: “The arrangement of the surahs and placing of the verses was through revelation.”

Ibn Hajar al-‘Asqalani said: “The arrangement of some or most of the surahs could very well be a matter of divine guidance.”

He added: Evidence for the arrangement being divinely guided is what Ahmad and Abu Dawud reported from Aws bin Abi Aws from Hudhayfah al-Thaqafi, who said: I was among the delegation who embraced Islam from Thaqif. The Prophet (S) said to us: “I was presented with a portion of the Quran and wanted not to leave until I finished it.” We asked the Companions of the Prophet (S), “How do you divide the Quran?” They said: “We divide it into three surahs, five surahs, seven surahs, nine surahs, eleven, and thirteen, and the portion of al-Mufassal from Surah Qaf to the end.”

He said: This indicates that the arrangement of the surahs as in the current Mushaf was in place during the time of the Messenger of Allah (S).

He added: It is possible that only the section of al-Mufassal was specifically arranged at that time, unlike the rest.

Ibn Ashtah narrated in Kitab al-Masahif from the route of Ibn Wahb from Sulayman bin Bilal, who said: “I heard Rabi‘ah being asked: Why were al-Baqarah and Al ‘Imran placed first, when more than eighty surahs were revealed before them in Mecca, and they were only revealed in Medina?” He said: “They were placed first, and the Quran was compiled based on knowledge of the one who arranged it and those who were with him, agreeing upon their knowledge of this. This is something that is accepted and not questioned.”

Al-Suyuti - Al-Itqan fi ‘Ulum al-Qur’an

The Eighteenth Type: On Its Compilation and Arrangement - Conclusion on the Meaning of the Seven Long, the Hundreds, and the Mathani

Volume: (1) - Page Numbers: (226/227)

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Ibn Ashtah said in Kitab al-Masahif: Muhammad bin Ya‘qub narrated to us, saying: Abu Dawud narrated to us, saying: Abu Ja‘far al-Kufi said: This is the arrangement of the Mushaf of Ubayy: Al-Fatihah, then Al-Baqarah, then Al-Nisa’, then Al ‘Imran, then Al-An‘am, then Al-A‘raf, then Al-Ma’idah, then Yunus, then Al-Anfal, then Bara’ah, then Hud, then Maryam, then Al-Shu‘ara’, then Al-Hajj, then Yusuf, then Al-Kahf, then Al-Nahl, then Al-Ahzab, then Bani Isra’il, then Al-Zumar beginning with Ha Mim, then Ta Ha, then Al-Anbiya’, then Al-Nur, then Al-Mu’minun, then Saba’, then Al-‘Ankabut, then Al-Mu’min, then Al-Ra‘d, then Al-Qasas, then Al-Naml, then Al-Saffat, then Sad, then Ya-Sin, then Al-Hijr, then Ha Mim ‘Ayn Sin Qaf, then Al-Rum, then Al-Hadid, then Al-Fath, then Al-Qital, then Al-Zihar, then Tabarak al-Mulk, then Al-Sajdah, then Inna Arsalna Nuhan, then Al-Ahqaf, then Qaf, then Al-Rahman, then Al-Waqi‘ah, then Al-Jinn, then Al-Najm, then Sa’ala Sa’il, then Al-Muzzammil, then Al-Muddathir, then Iqtarabat, then Ha Mim al-Dukhan, then Luqman, then Ha Mim al-Jathiyah, then Al-Tur, then Al-Dhariyat, then Nun, then Al-Haqqah, then Al-Hashr, then Al-Mumtahanah, then Al-Mursalat, then ‘Amma Yatasa’alun, then La Uqsim bi-Yawm al-Qiyamah, then Idha al-Shamsu Kuwwirat, then Ya Ayyuha al-Nabi, then Al-Nazi‘at, then Al-Taghabun, then ‘Abasa, then Al-Mutaffifin, then Idha al-Sama’ Inshaqqat, then Al-Tin wa al-Zaytun, then Iqra’ bi-ismi Rabbik, then Al-Hujurat, then Al-Munafiqun, then Al-Jumu‘ah, then Lam Tuharrim, then Al-Fajr, then La Uqsim bi-Hadha al-Balad, then Al-Layl, then Idha al-Sama’ Infatarat, then Al-Shams wa Duha-ha, then Wa al-Sama’ wa al-Tariq, then Sabbih Isma Rabbik, then Al-Ghashiyah, then Al-Saff, then Sura Ahl al-Kitab (Al-Lam Yakun), then Al-Duha, then Alam Nashrah, then Al-Qari‘ah, then Al-Takathur, then Al-‘Asr, then Surah al-Khul‘, then Surah al-Hafd, then Wail li-Kull Humazah, then Idha Zulzilat, then Al-‘Adiyat, then Al-Fil, then Li-Ilaf, then Ara’ayta, then Inna A‘taynak, then Al-Qadr, then Al-Kafirun, then Idha Ja’a Nasr Allah, then Tabbat, then Al-Ikhlas, then Al-Falaq, then Al-Nas.

Ibn Ashtah also said: Abu al-Hasan bin Nafi‘ informed us that Abu Ja‘far Muhammad bin ‘Abd al-Hamid said: The arrangement of the Mushaf of ‘Abdullah bin Mas‘ud.

The Long Surahs: Al-Baqarah, Al-Nisa’, Al ‘Imran, Al-A‘raf, Al-An‘am, Al-Ma’idah, and Yunus.

The Hundreds: Bara’ah, Al-Nahl, Hud, Yusuf, Al-Kahf, Bani Isra’il, Al-Anbiya’, Ta Ha, Al-Mu’minun, Al-Shu‘ara’, and Al-Saffat.

The Mathani: Al-Ahzab, Al-Hajj, Al-Qasas, Ta-Sin al-Naml, Al-Nur, Al-Anfal, Maryam, Al-‘Ankabut, Al-Rum, Ya-Sin, Al-Furqan, Al-Hijr, Al-Ra‘d, Saba’, Al-Mala’ikah, Ibrahim, Sad, Alladhina Kafaru, Luqman, Al-Zumar, and the Ha-Mims: Ha Mim, Al-Zukhruf, Al-Sajdah, Ha Mim, ‘Ayn Sin Qaf, Al-Ahqaf, Al-Jathiyah, Al-Dukhan, Inna Fatahna Laka, Al-Hashr, Tanzil al-Sajdah, Al-Talaq, Nun, Al-Qalam, Al-Hujurat, Tabarak, Al-Taghabun, Idha Ja’aka al-Munafiqun, Al-Jumu‘ah, Al-Saff, Qul Uhiya, Inna Arsalna, Al-Mujadilah, Al-Mumtahanah, Ya Ayyuha al-Nabi Lam Tuharrim.

The Mufassal: Al-Rahman, Al-Najm, Al-Tur, Al-Dhariyat, Iqtarabat al-Sa‘ah, Al-Waqi‘ah, Al-Nazi‘at, Sa’ala Sa’il, Al-Muddathir, Al-Muzzammil, Al-Mutaffifin, ‘Abasa, Hal Ata, Al-Mursalat, Al-Qiyamah, ‘Amma Yatasa’alun, Idha al-Shams Kuwwirat, Idha al-Sama’ Infitrat, Al-Ghashiyah, Sabbih, Al-Layl, Al-Fajr, Al-Buruj, Idha al-Sama’ Inshaqqat, Iqra’ bi-ismi Rabbik, Al-Balad, Al-Duha, Al-Tariq, Al-‘Adiyat, Ara’ayta, Al-Qari‘ah, Lam Yakun, Al-Shams wa Duha-ha, Al-Tin, Wail li-Kull Humazah, Alam Tara Kayfa, Li-Ilaf Quraysh, Alhakum, Inna Anzalnahu, Idha Zulzilat, Al-‘Asr, Idha Ja’a Nasr Allah, Al-Kawthar, Qul Ya Ayyuha al-Kafirun, Tabbat, Qul Huwa Allahu Ahad, and Alam Nashrah, and it does not include Al-Fatihah or the two protecting surahs.

Al-Suyuti - Al-Itqan fi ‘Ulum al-Qur’an

The Nineteenth Type: The Number of Surahs, Verses, Words, and Letters of the Quran

Volume: (1) - Page Numbers: (228/230)

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- As for its surahs: they are one hundred and fourteen by consensus of those who count it, although it was said to be one hundred and thirteen, considering Al-Anfal and (Bara’ah) as one surah.

- Abu al-Sheikh narrated from Abu Zarouq, who said: Al-Anfal and (Bara’ah) are one surah.

- And it is narrated from Abu Raja’, who said: I asked Al-Hasan whether Al-Anfal and (Bara’ah) are two surahs or one. He replied: “Two surahs.”

- Ibn Ashtah narrated from Ibn Lahi‘ah, who said: They say that (Bara’ah) is from “They ask you,” and their reasoning is due to the resemblance between the two sections and the absence of the basmala, but this is refuted by the Prophet (S) naming each one separately.

- The author of Al-Iqna’ reported: that the basmala is established for (Bara’ah) in the Mushaf of Ibn Mas‘ud, but he said that this should not be accepted.

In Al-Mustadrak: Ibn Abbas said: I asked ‘Ali bin Abi Talib (RA), “Why was ‘In the name of Allah, the Most Merciful, the Most Compassionate’ not written at the beginning of (Bara’ah)?” He said, “Because it is a declaration of war, and (Bara’ah) was revealed with the sword.”

- And from Malik: Its beginning, when lost, also lost the basmala, as it was originally as long as Al-Baqarah.

- In the Mushaf of Ibn Mas‘ud, there are one hundred and twelve surahs, as he did not write the two protecting surahs.

- In the Mushaf of Ubayy, there are one hundred and sixteen surahs, as he wrote the surahs of al-Hafd and al-Khul‘ at the end.

- Abu Ubayd narrated from Ibn Sirin, who said: Ubayy bin Ka‘b wrote in his Mushaf: Al-Fatihah, the two protecting surahs, “O Allah, we seek Your help” and “O Allah, You alone we worship,” while Ibn Mas‘ud omitted them, and ‘Uthman wrote Al-Fatihah and the two protecting surahs.

- Al-Tabarani narrated in Al-Du‘a from the chain of ‘Abbad bin Ya‘qub al-Asadi from Yahya bin Ya‘la al-Aslami from Ibn Lahi‘ah from Abu Hubayrah from ‘Abdullah bin Zurar al-Ghafiqi, who said: ‘Abd al-Malik bin Marwan said to me: “I know what has driven you to love Abu Turab (Ali) — it is only that you are a rough Arab.” I replied, “By Allah, I had memorized the Quran before your parents even met, and ‘Ali bin Abi Talib taught me two surahs that the Messenger of Allah (S) taught him which you nor your father know: ‘O Allah, we seek Your help, we ask Your forgiveness, we praise You and do not deny You, we renounce and abandon those who disbelieve in You. O Allah, You alone we worship, to You we pray and prostrate, to You we strive and hasten; we hope for Your mercy and fear Your punishment, for Your punishment will overtake the disbelievers.’”

- Al-Bayhaqi narrated from the chain of Sufyan al-Thawri from Ibn Jurayj from ‘Ata’ bin ‘Ubayd bin ‘Umair: ‘Umar bin al-Khattab recited the supplication after bowing and said: “In the name of Allah, the Most Merciful, the Most Compassionate, O Allah, we ask Your protection, we seek Your forgiveness, we praise You and do not deny You, we renounce and abandon those who disbelieve in You. O Allah, You alone we worship, to You we pray and prostrate, to You we strive and hasten; we fear Your punishment and hope for Your mercy, for Your punishment will overtake the disbelievers.”

- Ibn Jurayj said: The reasoning for the basmala is that they are two surahs in the Mushaf of some Companions.

- Muhammad bin Nasr al-Marwazi narrated in Kitab al-Salat from Ubayy bin Ka‘b that he used to recite the two surahs in his supplication and mentioned them, and he used to write them in his Mushaf.

- Ibn al-Durays said: Ahmad bin Jamil al-Marwazi narrated to us from ‘Abdullah bin al-Mubarak, who narrated from al-Ajlaj from ‘Abdullah bin ‘Abd al-Rahman from his father, who said: In the Mushaf of Ibn Abbas, in the recitation of Ubayy and Abu Musa, was: “In the name of Allah, the Most Merciful, the Most Compassionate. O Allah, we seek Your help, we ask Your forgiveness, we praise You with good, we do not deny You, we renounce and abandon those who disbelieve in You. O Allah, You alone we worship, to You we pray and prostrate, to You we strive and hasten; we fear Your punishment and hope for Your mercy, for Your punishment will overtake the disbelievers.”

- Al-Tabarani narrated with a sound chain from Abu Ishaq, who said: Umayyah bin ‘Abdullah bin Khalid bin Asid led us in prayer in Khurasan, and he recited these two surahs: “We seek Your help and ask Your forgiveness.”

Al-Suyuti - Al-Itqan fi ‘Ulum al-Qur’an

The Nineteenth Type: The Number of Surahs, Verses, Words, and Letters of the Quran - Section on Counting the Verses

Volume: (1) - Page Numbers: (233/234)

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Ibn al-Durays narrated from the chain of ‘Uthman bin ‘Ata’ from his father, from Ibn Abbas, who said: “The total number of verses in the Quran is six thousand six hundred verses, and the total letters of the Quran are three hundred thousand, twenty-three thousand, six hundred seventy-one letters.”

Al-Dani said: “They unanimously agreed that the number of verses in the Quran is six thousand, then they differed on the additional count, with some not adding, while others said: six thousand two hundred four verses.”

It was also said: six thousand two hundred fourteen, six thousand two hundred nineteen, six thousand two hundred twenty-five, and six thousand two hundred thirty-six.

Al-Suyuti - Al-Itqan fi Ulum al-Quran

Type Nineteen: The Number of Surahs, Verses, Words, and Letters in the Quran - Section on the Number of Letters in the Quran

Volume: (1) - Page: (243)

[The text is lengthy, so only the relevant portion is included here]

Al-Tabarani narrated from Umar ibn al-Khattab marfu': "The Quran is a million letters, so whoever recites it patiently and seeking reward will have for each letter a wife from the wide-eyed houris." Its narrators are trustworthy except for Al-Tabarani's teacher, Muhammad ibn Ubayd ibn Adam ibn Abi Iyas, about whom Al-Dhahabi raised concerns. This has also been understood to include what was abrogated in writing from the Quran, as the existing text does not reach this count.

Al-Suyuti - Al-Itqan fi ‘Ulum al-Qur’an

The Forty-Seventh Type: On Its Abrogated and Abrogating Verses - Dispersed Benefits

Volume: (1) - Page Numbers: (662/665)

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Abu ‘Ubayd said: Isma‘il bin Ibrahim narrated to us from Ayyub from Nafi‘ from Ibn ‘Umar, who said: “Let none of you say, ‘I have taken the whole Quran,’ while he does not know what all of it is. Much of the Quran has disappeared, but let him say, ‘I have taken of it what has appeared.’”

He said: Ibn Abi Maryam narrated to us from Abu Lahi‘ah from Abu al-Aswad from ‘Urwah bin al-Zubayr from ‘A’ishah, who said: “Surah al-Ahzab used to be recited during the time of the Prophet (S) as two hundred verses, but when ‘Uthman wrote the Mushafs, we could not find of it except what is now present.”

And he said: Isma‘il bin Ja‘far narrated to us from al-Mubarak bin Fadala from ‘Asim bin Abi al-Najud from Dharr bin Hubaysh, who said: “Ubayy bin Ka‘b said to me: ‘How many verses do you count in Surah al-Ahzab?’ I said: ‘Seventy-two or seventy-three verses.’ He said: ‘It was equal to Surah al-Baqarah, and we used to recite in it the verse of stoning.’” I said: “What is the verse of stoning?” He replied: “‘If an elderly man and an elderly woman commit adultery, then stone them absolutely as a deterrent from Allah. Allah is Mighty, Wise.’”

And he said: ‘Abdullah bin Salih narrated to us from al-Layth from Khalid bin Yazid from Sa‘id bin Abi Hilal from Marwan bin ‘Uthman from Abu Umamah bin Sahl, whose aunt said: “The Messenger of Allah (S) recited to us the verse of stoning: ‘The elderly man and the elderly woman, if they commit adultery, then stone them absolutely because of the pleasure they sought.’”

And he said: Hajjaj narrated to us from Ibn Jurayj, who informed me that Ibn Abi Humayd, from Humaydah bint Abi Yunus, said: My father, who was eighty years old, recited to me from the Mushaf of ‘A’ishah: “Indeed, Allah and His angels bless the Prophet. O you who have believed, ask blessings upon him and greet him with peace. And also upon those who establish the first rows.” She said, “This was before ‘Uthman changed the Mushafs.”

And he said: Hajjaj narrated to us from Ibn Jurayj, who informed me that Ibn Abi Humayd, from Humaydah bint Abi Yunus, said: “My father, who was eighty years old, recited to me from the Mushaf of ‘A’ishah: ‘Indeed, Allah and His angels bless the Prophet. O you who have believed, ask blessings upon him and greet him with peace’ (Al-Ahzab: 56) ‘and upon those who establish the first rows.’” She said, “This was before ‘Uthman changed the Mushafs.”

And he said: ‘Abdullah bin Salih narrated to us from Hisham bin Sa‘id from Zayd bin Aslam from ‘Ata bin Yasar from Abu Waqqas al-Laythi, who said: When revelation came to the Messenger of Allah (S), we would come to him and learn what was revealed. He said: “One day I came and he said: ‘Indeed, Allah says: We have sent down wealth for establishing prayer and giving zakah. If the son of Adam had one valley, he would want a second, and if he had two, he would want a third. Only dust will fill the son of Adam’s stomach, yet Allah accepts the repentance of whoever repents.’”

Al-Hakim narrated in Al-Mustadrak from Ubayy bin Ka‘b, who said: “The Messenger of Allah (S) said to me: ‘Allah has commanded me to recite the Quran to you,’ and he recited: ‘Those who disbelieve among the People of the Book and the polytheists’ (Al-Bayyina: 1). Among what remained of it: ‘If the son of Adam were to ask for a valley of wealth and was given it, he would ask for a second, and if given the second, he would ask for a third. Only dust will fill the son of Adam’s stomach, yet Allah accepts the repentance of whoever repents. The true religion in the sight of Allah is the monotheistic faith, not Judaism or Christianity. Whoever does good will not be denied it.’”

Abu ‘Ubayd said: Hajjaj narrated to us from Hammad bin Salamah from ‘Ali bin Zayd from Abu Harb bin Abi al-Aswad from Abu Musa al-Ash‘ari, who said: “A surah like Bara’ah was revealed, then it was lifted, and what was retained from it: ‘Indeed, Allah will support this religion with people who have no portion of it, and if the son of Adam had two valleys of wealth, he would wish for a third. Only dust will fill the son of Adam’s stomach, yet Allah accepts the repentance of whoever repents.’”

Ibn Abi Hatim narrated from Abu Musa al-Ash‘ari, who said: “We used to recite a surah resembling one of the Musabbihat, then we forgot it except for: ‘O you who have believed, do not say what you do not do, lest a testimony be inscribed on your necks, and you will be questioned about it on the Day of Resurrection.’”

Abu ‘Ubayd said: Hajjaj narrated to us from Sa‘id from Shu‘bah from al-Hakam bin ‘Atiyah from ‘Adi bin ‘Adi, who said: ‘Umar said: “We used to recite: ‘Do not turn away from your fathers, for it is disbelief on your part.’” Then he asked Zayd bin Thabit, “Is this correct?” He replied, “Yes.”

And he said: Ibn Abi Maryam narrated to us from Nafi‘ bin ‘Umar al-Jumahi, who narrated to me from Ibn Abi Mulaykah from al-Miswar bin Makhramah, who said: ‘Umar said to ‘Abd al-Rahman bin ‘Awf: “Did you not find in what was revealed to us: ‘Strive as you strove the first time’? We do not find it.” He replied: “It was among what was removed from the Quran.”

And he said: Ibn Abi Maryam narrated to us from Ibn Lahi‘ah from Yazid bin ‘Amr al-Ma‘afari from Abu Sufyan al-Kala‘i: that Maslamah bin Mukhlid al-Ansari said to them one day: “Tell me two verses in the Quran that were not written in the Mushaf.” They could not answer, but with them was Abu al-Kunud Sa‘d bin Malik, who said: Maslamah said: ‘Indeed, those who believe and migrate and strive in the way of Allah with their wealth and their lives, glad tidings to you; you are successful, and those who aided them and supported them, they argued with the people upon whom Allah’s wrath is, for them is a hidden reward, as a reward for what they used to do.’”

Al-Tabarani narrated in Al-Kabir from Ibn ‘Umar, who said: “Two men recited a surah that the Messenger of Allah (S) had taught them, and they would recite it until one night they arose for prayer and could not recall a letter of it. In the morning, they went to the Messenger of Allah (S) and mentioned that to him, and he said: ‘It is among those that have been abrogated, so disregard it.’”

In the two Sahihs, it is narrated from Anas regarding the incident of the people of the Well of Ma‘unah who were killed, and the Prophet (S) invoked supplications against their killers. Anas said: “Quran was revealed about them, which we recited until it was lifted: ‘Convey to our people on our behalf that we have met our Lord; He is pleased with us, and we are pleased with Him.’”

In *Al-Mustadrak*, Hudhayfah said: “You do not recite a fourth of it,” meaning Bara’ah. Al-Husayn bin al-Munadi said in his book on abrogation: “Among what was removed in writing from the Quran but retained in hearts was the two supplications in qunut in witr, which are known as the surahs of al-Khul‘ and al-Hafd.”

Al-Suyuti - Al-Itqan fi ‘Ulum al-Qur’an

The Forty-Seventh Type: On Its Abrogated and Abrogating Verses - Dispersed Benefits

Volume: (1) - Page Numbers: (665/667)

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In *Al-Burhan*, it was said regarding the statement of ‘Umar: “Were it not for people saying that ‘Umar added to the Book of Allah, I would have written it”—meaning the verse of stoning—this indicates that writing it was permissible, but he was prevented by what people might say. What is permissible in itself can be prevented by external factors. Since it was permissible, it was thus established because this is the nature of what is written.

Al-Hakim narrated through the chain of Kathir bin al-Salt, who said: “Zayd bin Thabit and Sa‘id bin al-‘As were writing the Mushaf, and they passed by this verse. Zayd said: I heard the Messenger of Allah (S) say: ‘The elderly man and the elderly woman, if they commit adultery, then stone them absolutely.’ ‘Umar said: ‘When it was revealed, I went to the Messenger of Allah (S) and said: ‘Shall I write it?’ It seemed that he disliked that.’ ‘Umar said: ‘Do you not see that if an elderly man commits adultery and is not married, he is whipped, but if a young man commits adultery and is married, he is stoned.’”

Al-Nasa’i narrated that Marwan bin al-Hakam said to Zayd bin Thabit: “Will you not write it in the Mushaf?” He replied, “Do you not see that both young men and married individuals are stoned? And we mentioned this, and ‘Umar said, ‘I will take care of it for you.’ He said, ‘O Messenger of Allah, write for me the verse of stoning.’ The Prophet replied, ‘You cannot do it.’”

Ibn al-Durays narrated in Fada’il al-Qur’an from Ya‘la bin Hakim from Zayd bin Aslam that ‘Umar addressed the people, saying: “Do not doubt the stoning, for it is true. I had intended to write it in the Mushaf, so I asked Ubayy bin Ka‘b, who said: ‘Did you not come to me while I was reciting it to the Messenger of Allah (S), and you pushed me in the chest and said, ‘Will you recite to him the verse of stoning while they engage in intercourse as donkeys do?’”

Ibn al-Durays narrated in *Fada’il al-Qur’an* from Ya‘la bin Hakim from Zayd: that ‘Umar addressed the people, saying: “Do not doubt the stoning, for it is true, and I had intended** to write it in the Mushaf, so I asked Ubayy bin Ka‘b, who said: “Did you not come to me while I was reciting it to the Messenger of Allah (S), and you pushed me in the chest and said, ‘Will you recite to him the verse of stoning while they engage in intercourse as donkeys do?’” Ibn Hajar al-‘Asqalani said: This indicates the reason for its recitation being lifted, which was due to disagreement.

Al-Suyuti - *Al-Durr al-Manthur fi al-Tafsir bi'l-Ma'thur - Al-Fatihah: 7

Interpretation of Allah’s saying: “The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray”

Volume: (1) - Page Numbers: (40/41)

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Waki‘, Abu ‘Ubayd, Sa‘id bin Mansur, ‘Abd bin Humayd, Ibn al-Mundhir, Ibn Abi Dawud, and Ibn al-Anbari, both in *Al-Masahif*, narrated through various chains from ‘Umar bin al-Khattab that he used to recite “The path of those You have bestowed favor upon, not of those who have evoked anger, nor of those who are astray.”

Abu ‘Ubayd, ‘Abd bin Humayd, Ibn Abi Dawud, and Ibn al-Anbari narrated from ‘Abdullah bin al-Zubayr, who recited: “The path of those You have bestowed favor upon, not of those who have evoked anger, nor of those who are astray” in prayer.

Ibn al-Anbari narrated from al-Hasan that he would recite “alayhimi” with a kasrah on the ha and mim, adding a ya.

Ibn al-Anbari narrated from al-A‘raj that he would recite “alayhimu” with a dhammah on the ha and mim, adding a waw.

Ibn al-Anbari narrated from ‘Abdullah bin Kathir that he would recite “an‘amta alayhimu” with a kasrah on the ha and a dhammah on the mim, adding a waw.

Ibn al-Anbari narrated from Ibn Ishaq that he recited “alayhim” with a dhammah on the ha and mim without adding a waw.

Ibn Abi Dawud narrated from Ibrahim, who said: ‘Ikrimah and al-Aswad used to recite it as “The path of those You have bestowed favor upon, not of those who have evoked anger, nor of those who are astray.”

Al-Suyuti - Al-Durr Al-Manthur fi al-Tafsir bi al-Ma'thur - Al-Baqarah: 106

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- Ibn Abd al-Barr reported in *al-Tamhid* from the route of ‘Adi ibn ‘Adi ibn ‘Amir ibn Furwah from his father from his grandfather, ‘Amir ibn Furwah, that Umar ibn al-Khattab said to Ubayy: "Did we not use to read as part of what we read from the Book of Allah: ‘Your renunciation of your fathers is disbelief on your part?'” He replied, "Indeed." Then he said, "And did we not use to read: ‘The child is for the bed and for the adulterer is the stone’ among what we lost from the Book of Allah?" Ubayy replied, "Indeed."

- Abu Ubayd reported from al-Miswar ibn Makhramah who said: Umar said to Abd al-Rahman ibn ‘Awf: "Did you not find in what was revealed to us: ‘Strive as you strove the first time?' For we do not find it." He replied, "It was removed from what was removed from the Quran."

- Abu Ubayd, Ibn al-Durays, and Ibn al-Anbari in *al-Masahif* reported from Ibn Umar who said: "Let none of you say, 'I have taken the entire Quran,' for how does he know what all of it is? Much of the Quran has gone, but let him say, 'I have taken of it what has appeared.'"

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- Abu Ubayd, Sa'id ibn Mansur, Abd ibn Humayd, Ibn Abi Dawud, and Ibn al-Anbari together in *al-Masahif*, Ibn al-Mundhir, and al-Hakim who authenticated it, reported from Umar: that he prayed the last ‘Isha prayer and began reciting Surah Al-Imran, reading: "Alif Lam Meem. Allah, there is no god but He, the Ever-Living, the Sustainer."

- Ibn Abi Dawud reported from al-A’mash who said: in the reading of Abdullah: "the Ever-Living, the Sustainer."

- Ibn Jarir and Ibn al-Anbari reported from Alqamah: that he used to recite "the Ever-Living, the Sustainer."

- Ibn Jarir and Ibn al-Anbari reported from Abu Ma’mar who said: I heard Alqamah recite "the Ever-Living, the Sustainer," and the companions of Abdullah used to recite "the Ever-Living, the Sustainer."

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- Malik and Abd al-Razzaq reported from Aisha who said: "Among what was revealed of the Quran was ten known breastfeedings, which were then abrogated by five known breastfeedings, and the Messenger of Allah (peace be upon him) passed away while they were still recited in the Quran."

- Abd al-Razzaq reported from Aisha who said: "There were ten breastfeedings in the Book of Allah, then it was reduced to five, but part of the Book of Allah passed away with the Prophet (peace be upon him)."

- Ibn Majah and Ibn al-Durays reported from Aisha who said: "Among what was revealed of the Quran, then was removed, was that only ten or five known breastfeedings make the prohibition."

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- Sa’id ibn Mansur and ‘Abd ibn Humayd narrated that Umar ibn al-Khattab recited: “So the thunderbolt seized them.”

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Abu Ubayd in his Fada’il, Sa’id ibn Mansur, Ibn Abi Shaybah, Ibn Jarir, Ibn Abi Dawud, and Ibn al-Mundhir narrated from ‘Urwah, who said: “I asked Aisha about the ‘irregularity’ in the Quranic verse: ‘Indeed, those who believe and those who are Jews and the Sabians and those who establish prayer and those who give zakat,’ and also ‘Indeed, these two are sorcerers.’ She said: ‘O son of my sister, this is the work of the scribes; they made an error in the writing.’”

Ibn Mardawayh narrated from Ibn Mas‘ud, who said: “We used to recite during the time of the Messenger of Allah (S): ‘O Messenger, convey what has been sent down to you from your Lord—that Ali is the protector of the believers—and if you do not, then you have not conveyed His message. And Allah will protect you from the people.’”

Abu Ubayd, Ibn al-Mundhir, Abu al-Shaykh, and Ibn Mardawayh narrated from Sa’id ibn Jubayr (may Allah be pleased with him), who said: I said to Ibn Abbas (may Allah be pleased with him): “Surah al-Tawbah.” He said: “Al-Tawbah? Rather, it is al-Fadihah (the Disgracer); it kept being revealed with ‘and among them…’ until we thought that none of us would be left without being mentioned in it.”

Abu Awanah, Ibn al-Mundhir, Abu al-Shaykh, and Ibn Mardawayh narrated from Ibn Abbas (may Allah be pleased with him) that it was said to Umar (may Allah be pleased with him): “Surah al-Tawbah.” He said: “It is closer to punishment; it did not cease addressing the people until it nearly left none of them.”

Abu al-Shaykh narrated from Ikrimah (may Allah be pleased with him), who said: Umar (may Allah be pleased with him) said: “The revelation of Surah al-Bara’ah (al-Tawbah) was not completed until we thought that none of us would be left without something being revealed about him, and it was called al-Fadihah (the Disgracer).”

‘Abd al-Razzaq in al-Musannaf, al-Tayalisi, Sa’id ibn Mansur, ‘Abdullah ibn Ahmad in Zawa’id al-Musnad, Ibn Muni’, al-Nasa’i, Ibn al-Mundhir, Ibn al-Anbari in al-Masahif, al-Daraqutni in al-Ifraad, al-Hakim who authenticated it, Ibn Mardawayh, and al-Diya in al-Mukhtarah narrated from Zirr, who said: “Ubayy ibn Ka'b said to me: ‘How many verses do you recite in Surah al-Ahzab or how do you count it?’ I said: ‘Seventy-three verses.’ Ubayy said: ‘I had seen it, and it was equal to Surah al-Baqarah or even longer than Surah al-Baqarah, and we used to recite in it: ‘The mature man and the mature woman, if they commit adultery, stone them absolutely as a deterrent from Allah; and Allah is Almighty, Wise.’ Then whatever was removed from it was removed.’”

‘Abd al-Razzaq narrated from al-Thawri, who said: “It has reached us that some of the Companions of the Prophet (S) who used to recite the Quran were struck down on the Day of Musaylimah, and parts of the Quran were lost with them.”

‘Abd al-Razzaq in al-Musannaf narrated from Ibn Abbas, who said: “Umar ibn al-Khattab ordered a caller to announce, ‘The prayer is gathered,’ then he ascended the pulpit, praised Allah, and said: ‘O people, do not despair regarding the verse of stoning. It was revealed in the Book of Allah, and we read it, but much of the Quran passed away with Muhammad, and among that was the verse of stoning. The proof is that the Prophet (S) stoned, and Abu Bakr stoned, and I stoned after them. Soon people will come from this community who will deny the stoning.’”

Malik, al-Bukhari, Muslim, and Ibn Durrays narrated from Ibn Abbas that Umar stood, praised Allah, and then said: “O people, indeed Allah sent Muhammad with the truth and revealed the Book to him, and among what was revealed to him was the verse of stoning. We read it, memorized it: ‘The mature man and the mature woman, if they commit adultery, stone them absolutely.’ The Messenger of Allah (S) stoned, and we stoned after him. I fear that as time passes, someone may say, ‘We do not find the verse of stoning in the Book of Allah,’ and they will be led astray by leaving a duty that Allah revealed.”

Ibn Mardawayh narrated from Hudhayfah, who said: “Umar ibn al-Khattab said to me: ‘How many verses do you count in Surah al-Ahzab?’ I said: ‘Seventy-two or seventy-three.’ He said: ‘It was nearly as long as Surah al-Baqarah, and it included the verse of stoning.’”

Ibn Durrays narrated from Ikrimah, who said: “Surah al-Ahzab was like Surah al-Baqarah or even longer, and it included the verse of stoning.”

Ibn Sa’d narrated from Sa’id ibn al-Musayyib that Umar said: “Beware that you are not led astray regarding the verse of stoning, and someone says, ‘We do not find two punishments in the Book of Allah.’ The Messenger of Allah (S) stoned, and we stoned after him. If it weren’t for people saying, ‘Umar has added to the Book of Allah,’ I would have written it in the Mushaf: ‘The mature man and the mature woman, if they commit adultery, stone them absolutely.’” Sa’id said: “Then, before Dhu al-Hijjah ended, he was stabbed.”

Ibn Durrays narrated from Abu Umamah ibn Sahl ibn Hunayf that his aunt told him, saying: “The Messenger of Allah (S) recited to us the verse of stoning: ‘The mature man and the mature woman, if they commit adultery, stone them absolutely for the pleasure they have attained.’”

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- Ibn al-Durays reported from Umar who said: "I said to the Messenger of Allah (peace be upon him): when the verse of stoning was revealed, conceal it, O Messenger of Allah." He said: 'I cannot do that.'”

- Ibn al-Durays reported from Zayd ibn Aslam: that Umar ibn al-Khattab addressed the people, saying: "Do not doubt the stoning, for it is truth. The Messenger of Allah (peace be upon him) stoned, and Abu Bakr stoned, and I stoned. Indeed, I was about to write it in the Mushaf, so I asked Ubayy ibn Ka'b about the verse of stoning, and Ubayy said: 'Did you not come to me while I was having it recited to me by the Messenger of Allah (peace be upon him), so you pushed me in my chest and said: "Are you having him recite the verse of stoning while they engage in intercourse like the intercourse of donkeys?"'”

- Al-Bukhari reported in *al-Tarikh* from Hudhayfah who said: "I recited Surah al-Ahzab to the Prophet (peace be upon him) and forgot seventy verses of it which I could not find."

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- Ibn Jarir narrated from Qatadah: "And those of kinship are more entitled to each other in the Book of Allah than the believers and the emigrants." He said: The Muslims lived for a time inheriting based on emigration; a Muslim Bedouin would not inherit from a Muhajir. Then Allah revealed this verse, merging the believers with one another, and thus inheritance was based on religious affiliation.

- Ibn al-Mundhir, Ibn Jarir, and Ibn Abi Hatim narrated from Muhammad ibn Ali ibn al-Hanafiyyah regarding His saying: "Except that you do kindness to your allies." He said: This verse was revealed to permit a Muslim to bequeath to a Jew or Christian.

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- 'Abd al-Razzaq, Sa'id ibn Mansur, Ishaq ibn Rahwayh, Ibn al-Mundhir, and al-Bayhaqi narrated from Bijalah, who said: 'Umar ibn al-Khattab passed by a boy who was reading from the Mushaf: "The Prophet is closer to the believers than their own selves, and his wives are their mothers" (Al-Ahzab: 6) and he is a father to them, so he ('Umar) said: O boy, erase it. The boy said: This is the Mushaf of my father. So he went to his father and asked him. He replied: The Qur'an occupied me, while trading in the markets occupied you.

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- Al-Tabarani, Ibn Mardawayh, and Abu Nu'aym in al-Dala'il narrated from Abu Maryam al-Ghassani: A Bedouin said, “O Messenger of Allah, what was the beginning of your prophethood?” He said: Allah took a covenant from me as He took the covenant from the prophets. Then he recited: And [mention, O Muhammad], when We took from the prophets their covenant, and from you and from Noah and Abraham and Moses and Jesus, the son of Mary; and We took from them a solemn covenant (Al-Ahzab: 7), and the supplication of my father Abraham who said, "And send among them a messenger from themselves" (Al-Baqarah: 129), and the glad tidings of Jesus, son of Mary. And the mother of the Messenger of Allah (peace be upon him and his holy progeny) saw in her dream a light that emerged from her, illuminating the palaces of Syria.

- Ibn Abi Shaybah narrated from Qatadah, who said: When the Prophet (peace be upon him and his holy progeny) would recite: And [mention, O Muhammad], when We took from the prophets their covenant, and from you and from Noah, he said: It was mentioned to us that the Prophet (peace be upon him and his holy progeny) used to say, "I was the first among the prophets in creation and the last of them in sending."

- Ibn Abi Asim and al-Diya’ in al-Mukhtarah narrated from Ubayy ibn Ka'b: "[And mention, O Muhammad,] when We took from the prophets their covenant, and from you and from Noah." The Messenger of Allah (peace be upon him and his holy progeny) said, "The first of them was Noah, then each in succession."

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- Ibn Abi Hatim, Ibn Mardawayh, and Ibn Asakir narrated from Ibn Mas'ud that he would recite this verse: "And Allah sufficed the believers in battle through Ali ibn Abi Talib."

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- Ibn al-Durays and al-Hakim (who authenticated it) narrated from Ibn Mas'ud, who said: The Messenger of Allah (peace be upon him and his holy progeny) taught me Surah Al-Ahqaf, and he taught it to another, whose recitation differed from mine. I said, "Who taught it to you?" He replied, "The Messenger of Allah (peace be upon him and his holy progeny)." I said, "By Allah, the Messenger of Allah (peace be upon him and his holy progeny) taught me differently." So we came to the Messenger of Allah (peace be upon him and his holy progeny), and I said, "O Messenger of Allah, did you not teach me such and such?" He said, "Yes." Then the other said, "Did you not teach me such and such?" He said, "Yes." The face of the Messenger of Allah (peace be upon him and his holy progeny) changed (expression altered), and he said, "Let each of you recite what you have heard, for those before you perished due to their disagreements."

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- Al-Nasa’i and al-Hakim (who authenticated it) narrated via Abu Idris from Ubayy ibn Ka'b that he would recite: "When those who disbelieved put in their hearts pride, the pride of ignorance; and had you shown pride as they showed pride, the Sacred Mosque would have been corrupted. But Allah sent down His tranquility upon His Messenger." This reached 'Umar, and it troubled him, so he sent for him, and he entered. 'Umar gathered some of his companions, among them Zayd ibn Thabit, and said, "Who among you recites Surah Al-Fath?" So Zayd recited as we read today. 'Umar reproached him, and Ubayy said, "May I speak?" He said, "Speak." Ubayy replied, "You know that I used to enter upon the Prophet (peace be upon him and his holy progeny), and he would teach me, while you were at the door. So if you wish, I will teach the people as he taught me, and if not, I will not teach a single word as long as I live." He said, "No, teach the people."

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- Regarding His saying: "Hasten to the remembrance of Allah" (Al-Jumu'ah: 9). Abu Ubayd in his Fada’il, Sa’id ibn Mansur, Ibn Abi Shaybah, Ibn al-Mundhir, and Ibn al-Anbari in *al-Masahif* narrated from Khurashah ibn al-Hurr, who said: 'Umar ibn al-Khattab saw a tablet with me on which was written "When the call to prayer is made for Friday, hasten to the remembrance of Allah," and he asked, "Who dictated this to you?" I said, "Ubayy ibn Ka'b." He replied, "Ubayy is the most knowledgeable among us of the abrogated recitations." He read it as, "Proceed to the remembrance of Allah."

- 'Abd ibn Humayd narrated from Ibrahim, who said: It was said to 'Imran that Ubayy recited "Hasten to the remembrance of Allah" (Al-Jumu'ah: 9). 'Umar said, "Ubayy is the most knowledgeable among us of the abrogated," and he would recite it as "Proceed to the remembrance of Allah."

- Al-Shafi'i in *al-Umm*, 'Abd al-Razzaq, al-Firyabi, Sa'id ibn Mansur, Ibn Abi Shaybah, 'Abd ibn Humayd, Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Ibn al-Anbari in *al-Masahif*, and al-Bayhaqi in his *Sunan* narrated from Ibn 'Umar, who said: "I never heard 'Umar recite it except as 'Proceed to the remembrance of Allah."

- 'Abd al-Razzaq, 'Abd ibn Humayd, Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Ibn al-Anbari in *al-Masahif*, and al-Bayhaqi in his *Sunan* narrated from Ibn 'Umar, who said: "I never heard 'Umar recite it except as 'Proceed to the remembrance of Allah."

- 'Abd al-Razzaq and 'Abd ibn Humayd narrated from Ibn 'Umar, who said: "'Umar passed away never saying this verse in Surah Al-Jumu'ah except as 'Proceed to the remembrance of Allah."

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- Sa'id ibn Mansur, al-Bukhari, Ibn Mardawayh, Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim narrated from Ibn Abbas who said: When the verse "And warn your closest kindred" (Al-Shu'ara: 214) "and your devoted clan among them" was revealed, the Prophet (peace be upon him and his holy progeny) went out until he climbed Mount Safa and called out, "O morning warning!" They said, "Who is calling?" They said, "It is Muhammad." So they gathered around him, and a man who could not come sent a messenger to see what it was. Abu Lahab and Quraysh came, and he said, "Do you see, if I told you that cavalry were in the valley intending to raid you, would you believe me?" They said, "Yes, we have only experienced truthfulness from you." He said, "I am a warner to you before a severe punishment." Abu Lahab said, "May you perish for the rest of the day! Is this why you gathered us?"

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- 'Abd al-Razzaq, 'Abd ibn Humayd, 'Abdullah ibn Ahmad in Zawa'id al-Zuhd, Ibn Abi Dawud, and Ibn al-Anbari together in al-Masahif, Ibn al-Mundhir, and Ibn Abi Hatim narrated from 'Amr ibn Dinar who said: I heard 'Abdullah ibn al-Zubayr reciting: "In Gardens, they will ask one another about the criminals: 'O so-and-so, what led you into Saqar?'" 'Amr said: And Laqit informed me, saying: I heard Ibn al-Zubayr say: I heard 'Umar ibn al-Khattab recite it like that.

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- Sa'id ibn Mansur and 'Abd ibn Humayd narrated from 'Umar ibn al-Khattab that he would recite "When we have become decayed bones" with an 'alif.

- 'Abd ibn Humayd narrated from Ibn Mas'ud that he would recite "decayed" with an 'alif.

- Al-Tabarani narrated from Ibn 'Umar: that he would recite this word as "When we have become decayed bones."

- Sa'id ibn Mansur and 'Abd ibn Humayd narrated from Mujahid, who said: I heard Ibn al-Zubayr recite it as "decayed bones," so I mentioned that to Ibn Abbas, and he said: Is it not so?

- Sa'id ibn Mansur, 'Abd ibn Humayd, and Ibn al-Mundhir narrated through the chains of Ibn Abbas: that he would recite the verse in Al-Nazi'at as "decayed" with an 'alif and said: decayed.

- 'Abd ibn Humayd narrated from Muhammad ibn Ka'b al-Qurazi, 'Ikrimah, and Ibrahim al-Nakha'i that they would recite it as "decayed" with an 'alif.

- Al-Farra' narrated from Ibn al-Zubayr, who said on the pulpit: What is the matter with the children reading it as "decayed"? It is only "decayed bones."

- 'Abd ibn Humayd narrated from al-Dahhak: "decayed bones," he said: decayed.

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Volume: (8) - Pages: (415 / 416)

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Ibn al-Durays narrated from Abu Wa'il: The delegation of Banu Asad came to the Prophet (peace be upon him), and he asked, "Who are you?" They replied, "We are Banu al-Zina, the keepers of horses." The Prophet (peace be upon him) said, "You are Banu Rashdah." Then Hadrami ibn 'Amir said, "By Allah, we will not be like Banu al-Muhawsalah," referring to the Banu 'Abdullah ibn Ghatafan, who were called Banu 'Abd al-Uzza ibn Ghatafan. The Prophet (peace be upon him) then asked Hadrami, "Do you know any of the Quran?" He replied, "Yes." So the Prophet said, "Recite it." He recited from ‘Abasa wa Tawalla (80:1) as much as Allah willed him to recite, and then he said, "And He is the one who bestowed upon the pregnant woman, bringing forth from her a soul that moves between the ribs and intestines." The Prophet (peace be upon him) said, "Do not add to it, for it is sufficient."

Ibn al-Najjar narrated from Anas, who said: Al-‘Ala ibn Yazid al-Hadrami sought permission to enter upon the Prophet (peace be upon him), and he was granted permission. They conversed at length, and then he asked him, “O ‘Ala, do you know anything of the Quran?” He replied, “Yes.” Then he recited Surah ‘Abasa (80:1) until he completed it, and at its end, he added from himself: "And He is the one who brought forth from the pregnant woman a soul that moves from between the ribs and intestines." The Prophet (peace be upon him) cried out to him, “O ‘Ala, stop, for the surah has ended.” And Allah knows best.

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Ahmad narrated from Ibn Abbas, who said: A man came to Umar and asked him something. Umar began looking at the man’s head at one moment and his feet at another to see if he appeared in hardship. Then Umar asked him, “How much wealth do you have?” He replied, “Forty camels.” Ibn Abbas said, “I said, ‘Allah and His Messenger spoke the truth. If the son of Adam had two valleys of gold, he would seek a third, and nothing fills the belly of the son of Adam but dust, and Allah turns in forgiveness to whoever repents.’” Umar then asked, “What is this?” I replied, “This is how Ubayy recited it to me.” Umar said, “Take us to him.” So we went to Ubayy, and Umar asked, “What does this man say?” Ubayy replied, “This is how the Messenger of Allah (peace be upon him) recited it to me.” Umar asked, “Should it be included in the Quran?” Ubayy replied, “Yes.”

Al-Suyuti - Al-Durr al-Manthur fi al-Tafsir bil-Ma'thur - Mention of the Supplication for Completing the Quran

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Ibn Marduyah narrated from Umar ibn al-Khattab, who said: The Messenger of Allah (peace be upon him) said: "The Quran is a million and twenty-seven thousand letters, so whoever recites it patiently and seeking reward will have for each letter a wife from the wide-eyed houris." Some scholars said: This count includes what was once part of the Quran and had its writing abrogated; otherwise, the existing text does not reach this total.