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Qur'ânic
Orthography: The Written Representation Of The Recited Text Of The Qur'ân
M A S Abdel
Haleem
"Quick! Help the Muslims before they differ
about the text of the Qur'ân as the Christians and Jews differed about their
scriptures".
Thus demanded Hudhayfa bin al-Yamân of
cUthmân,
the third Caliph, on returning from battles in Azerbaijan (25/645). Hudhayfa
had become perturbed when he saw Muslim soldiers from different parts of Syria
and Iraq meeting together and differing in their readings of the Qur'ân[1],
each considering his reading to be the correct one. Up to then the only full
official written copy which was made under Abû Bakr (d.13/634) had remained
unpublished, kept first with Abû Bakr, then with
cUmar,
and after his death with his daughter Hafsa, a widow of the
Prophet[2].
Responding to the urgent demand for help,
cUthmân
sent word to Hafsa, asking for the copy in her possession to be
sent to him so that a number of copies could be made of it, to be publicised and
followed as the only authorised Qur'ân in the different parts of the Muslim
world. This prevented the possibility of different versions evolving in time, as
Hudhayfa had feared, when he urged
cUthmân
to guard against it.
In the
cUthmânic
copies, the Qur'ân was written in a particular rasm (orthography) which
became known as al-rasm al-cUthmânî
(the
cUthmânic
way of writing the text of the Qur'ân) also referred to as rasm al-mushaf.
As the copies made at his orders and distributed to various parts of the Muslim
world were meant to be authoritative, it is no wonder that their rasm
assumed authority as the correct way of writing the Qur'ân. Arabic orthography
at the time was not yet developed in the way we have known for centuries,
particularly in two important areas. There was no distinction between letters of
the alphabet of similar shape and there were no vowel marks. This may now give
the impression that such a system must have given rise to great confusion in
reading. This was not actually the case because the morphological patterns of
words in Arabic enable readers to read even very unfamiliar material without the
short vowels being marked. More important, however, as far as the Qur'ân was
concerned, was the fact that learning and reading relied above all on oral
transmission. In the Islamic tradition, writing remained a secondary aid;
nevertheless, to ensure correct reading of the written texts of the Qur'ân,
particularly for those coming after the first generation of Muslims, steps were
taken gradually to improve the orthography. This started with the two above
mentioned areas by introducing dots to indicate different vowels and nûnâtion
and these were put in different coloured ink from that of the text. There were
also dots to distinguish between consonants of similar shape. This work was
carried out chiefly by three men: Abû-l-Aswad al-Du'alî (d. 69 / 688), Nasr
Ibn cAsim
(d. 89 / 707) and Yahyâ Ibn Yacmur
(d.129 /746). Understandably there was some opposition at first to adding
anything to the way the Qur'ân was written. Ibn
cUmar
(73/692) disliked the dotting; others welcomed it, clearly because it was, in
fact, doing no more than ensuring proper reading of the Qur'ân as received from
the Prophet, and this view was accepted by the majority of Muslims throughout
the different parts of the Muslims world, from the time of the tâbicûn.
The people of Madinah were reported to have used red dots for vowels - tanwîn,
tashdîd, takhfîf, sukûn, wasl and madd
and yellow dots for the hamzas in particular. Naqt[3]
(placing dots on words in the mushaf), became a separate subject
of study with many books written on it.[4]
Al-Khalîl Ibn Ahmad (d.170/786) introduced the traditional vowel signs
into Arabic orthography instead of the dots, but tht dotting system continued in
writing Qur'ânic material. Eventually the traditional vowel signs were adopted
for the Qur'ân.[5]
It was thus in order to serve the Qur'ân that Arabic orthography was developed.
After all, the Qur'ân, as collected under Abû Bakr, became the first book in the
Arabic language. It was in order to serve the Qur'ân that more and more people
began to learn reading and writing; that the art of calligraphy was developed,
which became one of the chief arts of Islam. The Qur'ân, which unified the
Arabic literary language and spread it into areas far beyond Arabia, was in fact
the starting point of all Islamic and Arabic subjects of study[6],
One of these subjects in particular has important bearing on Qur'ânic
orthography: that is, Arabic phonetics, which was developed in
cilm
tajwîd al-Qur'ân, the science of the proper articulation and reading of the
Qur'ân. Among other things, this has minutely described and definitively
prescribed for posterity the articulation of consonants and vowels singly and
consecutively: the way of reciting the Qur'ân as received from the Prophet. This
requires a degree of exactitude unmatched in reading any other material in
Arabic. Qur'ânic orthographic signs had to be used with the Qur'ânic rasm
and developed to a higher standard of representation than is known or needed in
ordinary Arabic orthography.
Alongside the development of studies in Arabic grammar, Arabic orthography also
developed for linguistic and literary material, and although the
cUthmânic
rasm was one of the sources of ordinary orthography[7]
the latter began to differ from the
cUthmânic
rasm of the Qur'ân. The question was asked whether it was admissible to
write the Qur'ân itself in the new orthography. Mâlik (179/795) was asked and
said: No, the Qur'ân should be written only in the way of the first writing. He
was also asked whether the additional wâw and alif (as in the word
) should be deleted since they
were not pronounced and said no. Similarly Ibn Hanbal (244/858) said it
was unlawful to deviate in writing the mushaf in wâw, yâ,
alif or
any other way.[8]
In line with such views, it will be seen that adherence to the Qur'ânic rasm
has persisted up to the present.
Along with numerous other aspects of the Qur'ân, its orthography was singled out
as a separate branch of study known as
cilm
al-rasm.[9]
Abû cAmr
Al-Dânî (444/1052) examined in detail the characteristics of this rasm.
His book al-Muqnic[10]
remained an important authority - Suyûtî (909/1503) reduced the rules of
Qur'ânic rasm to 6 as follows: *
1. The rule of deletion, hadhf
2. The rule of addition, ziyâdah
3. The rule of substitution, badal
4. The rule of the hamza,
5. The rule of joining and separating, al-wasl wa-l-fasl
6. The rule of cases where there are two canonical readings but the text is
written according to one of them, ma fîhi qirâ'âtan fa-kutiba
calâ
ihdâhumâ.
I. Deletion (hadhf)
This involves deletion of an alif or
yâ' or
wâw or lâm.
Alif
is deleted after
vocative yâ'
as in |
after na of
the plural as in |
in demonstrative
pronouns as in etc. |
in names of God as
|
after lâm
as |
between two
lâms as in |
in proper names of
more than three letters - |
in dual of a noun
or verb if it is not at the end of the letter, as in
|
in sound masculine
and feminine plural as |
unless it is
followed by hamza as in
|
or shadda
as in |
in plurals on the
pattern, as in
|
or a similar
pattern as in |
in adjectives like
|
in the number
|
in nouns with two
or more alifs as in |
in
and in the imperative of
as in
|
It should be noted here that normal orthography
has retained the Qur'ânic rasm in many of these cases as in the
demonstratives, and that Qur'ânic rasm, in some cases, caters for more
than one qirâ'a as in
which could be read as khilâfa or khalfa.
yâ'
yâ'
is deleted if it is a first person pronoun at the end of a vocative noun as
in instead of
|
at the end of a
word as a preceding kasra
is deemed a sufficient indication of it, as in
instead of
|
where it is
following another yâ'
in the same word as ,
instead of |
in Sura 2 where it
is written which suggests
a special reading; at the end of every noun with a weak third radical in the
nominative or genitive case as in
and this is also deleted
in normal orthography. |
wâw
is deleted when
preceded by another wâw (to avoid repetition) as in
instead of
and
instead of
In the last example it is also deleted in ordinary vocabulary; |
wâw is also
deleted as the chair of the hamza with words of
and
as in
instead of
and
instead of
|
It is deleted as
the third radical in certain verbs (four) in the indicative mood as in
instead of
|
lâm
is deleted when
preceded by another lâm in
instead of
|
nûn
is deleted when
repeated in instead of
and
instead of
|
Avoiding repetition of the same shape is clearly
an important factor in the rule of deletion.
II. Addition (ziyâdah)
This applies to three letters, alif, wâw and yâ'
where the letter is written but not pronounced.
Alif
is added at the
end of a word after the wâw of the plural as in
|
This is also added in normal orthography to
distinguish the plural from the singular;
after the wâw
in instead of
; |
after a final
hamza written as a wâw as in
|
Some Kufan scholars used to add this in normal
orthography[11].
in
|
in
instead of
(18: 23) |
in
(9:47)
(27:21) instead of
|
between the jîm
and yâ'
in in (39:69; 89:23)
instead of |
in the word
instead of
, in
(12:87),
(13:31) instead of
|
It should be noted that apart from the first 3
words here, in the examples given for the addition of alif, a hamza
is adjacent to the alif which suggests that the addition has to do with
the pronunciation of hamza. Al-Dânî suggests that alif is added to
hamza to strengthen it[12].
wâw
is added after the
hamza as in ;
(7:145) instead of in
|
This is also added in normal orthography. Again,
a hamza and damma are adjacent. A variant pronunciation and a
desire to avoid confusion of some words of similar shapes account for the
addition[13].
yâ'
This is added in
nine places[14]
in the Qur'ân, as in
instead of and again in
all the nine places it is adjacent to a hamza which suggests that the
hamza, and the various ways it is pronounced in Arabic, accounts for
the addition. |
It has been observed that alif, wâw
and yâ are involved in the rules of addition and deletion and will also
be involved with the rule of hamza. This should not be surprising in view
of the fact that in grammar the way they behave is responsible for such classes
of verb as the hollow, the weak lâm and the hamzated.
III. The Hamza
Hamza is peculiar in Arabic in many
respects. A glottal stop as it is, it is deemed more difficult to pronounce than
other consonants. Accordingly it takes one of four forms: distinctly pronounced,
tahqîq;[15]
lightened, talyîn; changed, ibdâl; or deleted altogether, hadhf.
These different ways are observed in qirâ'ât and the various Arab
dialects. Hamzated verbs are also treated in a separate section in grammar. It
is no wonder that it affects the pronunciation and orthography of adjacent
letters in the various sections dealt with so far. In the writing of the
hamza itself, Qur'ânic and normal orthographies are similar in many ways. In
some aspects, however, Qur'ânic rasm differs as in the following cases:
- A medial hamza preceded by a sukûn
is written without a chair
instead of in normal
orthography.
It should also be noted that a middle hamza with kasra is written
under a chair of yâ' as in
instead of
.
- A hamza is not written with an alif
if preceded or followed by alif as in
instead of
. Avoiding repetition of
shape is the factor involved here; in normal orthography this is achieved by
writing a madda, i.e. (~), but the madda sign is reserved in
Qur'ânic orthography for further extending a long vowel as will be seen later.
- It is not written a yâ' when preceded
or followed by yâ' as in
instead of
; nor is it written as a
wâw when preceded or followed by a wâw as in
instead of
. Again, avoiding
repetition of shape is involved here and in general appears to carry more
weight in Qur'ânic than in ordinary orthography.[16]
IV. Changing
This affects changing alif into wâw or yâ'
; changing nûn
into alif, and changing the final feminine ha
(tâ' marbûta)
into an ordinary open tâ':
In this connection it should be remembered that changing is an important feature
of Arabic morpholgy dealt with under the title al-'iclal
wa-l-'ibdâl).
alif:
the alif is
written wâw for velarisation (tafkhîm) in some qirâ'ât
in (without idafa)
instead of
and of
instead of
|
It is written
yâ' if
it has been changed from an original yâ'
as in instead of
. |
The energetic
lighter nûn of tawkîd is written alif in
( 12: 13).
(47:8) and
(96:15). The
nun of
is written alif
and pronounced alif in pausing.
as in 17:73. This is in
line with Basran grammarians; the Kufans
write it as nûn.[17] |
The feminine ha'
at the end of a noun is written tâ' marbûta except for
the following words:
instead of instead of
instead of
instead of
instead of
(in four cases it is
actually the tâ the plural in some qirâ'ât)[18];
instead of
instead of
all in a certain number
of cases, and in isolated cases
instead of
but this could also as
the ordinary tâ'
of the plural in some qirâ'ât;
in instead of
.[19]
According to Al-Dânî, in the above cases the tâ'
is written in regard to the fact that this is its origin
calâ-l-asl.
[20] |
V. Joining And Separating
This involves a number of short particles when preceded or followed by another
short particle. In this respect, joined words resemble inseparable pronouns and
prepositions like bi and li. It includes such words as:
There are exceptions with some of these words
fully suveyed in the Qur'ân and detailed in books and chapters on rasm;
but some important factors have to be borne in mind in this connection. It
should first be observed that even in normal orthography there are, in some
cases, more than one opinion.[21]
It is also observed that in the words
there is a nûn with
sukûn; when added to many of the above words this incurs assimilation
which strengthens the case for joining. The normal practice of joining, however,
is sometimes set aside for such considerations as similarity to a case of
separation in the same verse showing contrast in meaning. Thus the joining of
is set aside in
(24:43).
is replaced by
in four places in the Qur'ân
as in (41:40).
Moreover in the examples cited for discussion, we find that various grammatical
functions of words similar in sounds, entails different shapes. Thus we find in
(18:110) but
(6:l34)
is kâffa in the
former and a relative pronoun in the latter;
(43:83) and
(40:16). The first means
their day and the second the day when. Without taking such principles into
account, hasty conclusions in regard to consistency can be reached about
Qur'ânic orthography in the area under discussion.
VI. Variant Canonical Readings
cUthmanic
orthography made it possible from the beginning for some words to be read in
more than one way, and the copies of the Qur'ân written and distributed
according to the order of cUthmân
are reported to have contained all the seven canonical readings of the Qur'ân In
numerous cases, a word was written in such a way as to be suitable to more than
one reading. Thus in Sura 1
could be read as malik or mâlik;
(2:51); wacadnâ
or wâcadnâ;
(34:37) is al-ghurfati
or al-ghurufâti;
(52:19) is fakahîn or fâkihîn.[22]
In some other cases the variant readings could not he contained in a single
shape of a word and accordingly different fonns were distributed in the
cUthmânic
copies. Thus, (2:132) is
written wassa according to Hafs reading and awasa
according to Warsh; (26:217)
wa-tawakkal was written
fa-tawakkal in the
copies sent to Madina and Syria.[23]
These are the six rules of Qur'ânic rasm. Rule VI of Variant Readings is
exclusive to Qur'ân in Arabic because of the canonical qirâ'ât which were
accommodated in the rasm. The five other rules of addition, deletion,
hamza, change and joining and separating are not in fact exclusive to the
writing of the Qur'ân; they constitute normal chapters of books on imla'
in Arabic.[24]
The difference lies in the fact that the features are much more limited in
ordinary orthography: the Qur'ânic rasm, as we said, was one of the
sources for ordinary orthography.
In addition to the abovementioned traditional six rules of rasm I would
add one more feature which has for long become a rule of writing the Qur'ân,
that is:
VII. Full Vocalisation
This is done to an extent unknown in the writing of any other material in
Arabic. As Al-Dânî stated: Every letter should be given its due signs of vowel,
sukûn, shadda and other signs.[25]
This becomes immediately obvious to anyone who opens the pages of the mushâf
and will be treated later under istilahât al-dabt
(conventional signs determining the proper pronunciation of Qur'ânic material).
The Qur'ân is unique in Arabic and is treated as such in various respects. It is
prescribed for anyone, when touching the text of the Qur'ân, to be in a state of
ritual ablution. The way of reciting the Qur'ân is different from reciting any
other text, including that age-old and most cherished art of the Arabs - poetry.
When the Qur'ân is read, Muslims are enjoined to listen to it and keep silent so
that they may obtain mercy (7:204). The Qur'ân is also written in a unique,
fully-vowelled, calligraphic naskh, different from writing even hadîth
material. Each chapter begins from the first verse and the material follows to
the last without any paragraphing or blank spaces to exclude the possibility of
adding any non-Qur'ânic material. The traditional division into thirty parts
(for the benefit of those who wish to follow the tradition of reciting the
entire text within a month) half, quarters and eighths of each are marked
without interrupting the flow of the material.[26]
* * *
A Fine Example
The application of the above rules of rasm,
is best exemplified in an edition of the Qur'ân which maintains the tradition
more than any other and now has more widespread circulation than any other
edition. This is the Egyptian edition, printed originally in 1337/ 1918. Far
more than any other editions, it has been adopted in the most important centres
of publishing the Qur'ân in the Middle East: Egypt, Saudi Arabia (especially the
King Fahd Complex for printing the Qur'ân in Madina[27]),
Beirut and Turkey. This particular edition is, moreover, the one normally used
as a base for translation of the Qur'ân into English[28]
and is the one whose orthography I will discuss below.
Unlike other editions, the Egyptian states its credentials for the reproduction
of the text of the Qur'ân. It was produced in 1337/1918 not by an individual,
but by a committee of four, which appears more authoritative, headed, as it was,
by the principal of the Egyptian Qur'ân reading Institution Shaykh al-maqâri
al-misriyya. In 1342/ 1923 it was adopted by a committee set up by
King Fu'ad I under the supervision of the Azhar authority, and was printed at
the Official Bûlâq Press. lt became known as the amîrî mushaf and
became the model to be followed in Egypt and outside. It contained an appendix,
tacrif
bi-hâdha mushâf al-sharîf, an explanatory statement on this noble
mushâf, which falls in three sections ending with the names and
positions of members of the committee who checked it (in later editions given as
lajnat murâjacat
al-masâhif - the committee for checking copies of the Qur'ân)
under the supervision of the Supreme Council of Islamic Research and Culture in
Al-Azhar.
The first section of the Appendix cites
in detail the authorities relied upon in the writing of the mushaf.
It was written, we are told at the beginning, according to the reading of Hafs
as taken from cAsim,
as from Ibn Habîb, as from the Companions
cUthmân,
cAlî,
Zayd ibn Thâbit and Ubayy as received from the Prophet.
The Spelling was reproduced in accordance with what
culama'
al-rasm (scholars of Qur'ânic orthography) determined to be the system used
in the personal copy of cUthmân
and the copies he sent to different Muslim cities, all as reported by the
eminent authorities - Abû cAmr
Al-Dâni (444 / 1052) and Sulaymân ibn Najâh (496/1103), giving the
traditional authorities for this.
The specific way of vocalisation - tarîqat al-dabt
in writing the mushâf was the same as specified by scholars of
dabt citing the traditional authoritative texts.
Places to pause in reading the verses of the Qur'ân are an important
aspect of recitation. Commenting on Q. 73:4
(And recite the Qur'ân in
slow, measured tones) the Caliph
cAlî is reported to have defined
tartîl as proper pronunciation of letters and knowing the places of
pausing.[29]
Traditional authorities are given in the tacrîf
for determining places to pause as well as for the conventional signs for the
different types of pause. Related to this is a statement on places of ritual
prostration sajda on reading certain verses of the Qur'ân. The system of
numbering the verses in the Qur'ân is given as the Kufan system taken ultimately
from cAlî
ibn Abî Tâlib, according to which the total number is 6236 verses, and
traditional authorities are cited.
Determination of the beginning of each of the 30 sections juz' of the
Qur'ân, their halves (ahzâb) and quarters (arbâc),
is a traditional aspect of the writing of the Qur'ân which is observed in the
edition. So is a statement at the head of each sura as to its title,
whether it was wholly or partly revealed at Makkah or Madinah, and number of
verses. Traditional authorities for this are given.
The second section of the Appendix is dedicated mainly to a detailed
specification and explanation of the conventional signs of vocalisation to
ensure proper articulation istilahât al-dabt.
This is in fact a most important aspect of Qur'ânic orthography. Here we see the
basic rasm which was sufficient to those early Muslims whow knew the
Qur'ân by heart anyway, augmented to become a highly developed written system of
representation, more exact than anything known in Arabic.
The section on istilahât al-dabt in the
Appendix includes 18 items, 14 of which are diacritical signs that affect the
way words are pronounced.[30]
We have seen earlier that the rules of rasm included addition, deletion
and substitution of letters for certain reasons; signs in the present section
ensure, nonetheless, the correct pronunciation in those cases.
1. placing a small circle (°) above a
weak letter - harfcilla
- indicates that such a letter is additional and should not be pronounced
either in connection or pause position, e.g.
qâlû;
ulâ'ik;
naba'i-l-mursalîn.
It should be noted that in ordinary orthography, additional letters are
retained with nothing to indicate that they should not be pronounced; thus
here the Qur'ânic orthography is seen to be more consistent and more precise.
2. placing on oval sign (°) above an alif followed by a vowelled
letter, indicates that it is additional in consecutive reading but should be
pronounced in a pause. e.g.
pronounced ana and anâ respectively;
pronounced lâkina
and lakinnâ.
3-5. placing above
any letter indicates that it is unvowelled and should be given a full,
distinct pronunciation, e.g.
; whereas writing the
letter without the sign and placing a shadda on the following letter
indicated that the two are fully assimilated e.g.
yalhadhdhalik.
i.e., th has become dh. On the other hand, if is removed from
the first letter and then the shadda is removed from the second, this
indicates masking - ikhfâ'
- or nasalisation, of the first letter so that it is neither distinct nor
fully assimilated into the second, e.g.
mih
thamaratin - or is partially assimilated into the second, e.g.
mihwâlin.
6. placing a small mîm instead
of the second vowel of tanwîn
or instead of a sukûn above a nûn without a shadda on a
following ba'
indicates changing the tanwîn or nûn in to a mîm: e.g.
-
calimûn
becomes calimum;
mîn becomes mîm.
7-9. placing the two vowel signs of a
tanwîn one on top of the other
indicates that it should
be distinctly pronounced:
samicun;
sharâban;
qawmin. Placing the
two signs in succession with
a shadda on the
following letter indicates assimilation of a tanwîn e.g., in
khushubumusannadah
- n became m. On the other hand, placing them in succession
without a shadda on the following letter indicates nasalising/masking
or partial assimilation; thus:
bunth becomes
buhth,
and the same with tanwîn with fatha and kasra. It should
be indicated that in normal orthography the tanwîn signs, like all
short vowels, are dropped, and if at all written they will be in the first
shape only and the fine distinctions in sound quality reading in the Qur'ân
are obliterated in reading other material.
10. The small letters
respectively indicate
those omitted in the cUthmânic
copies of the Qur'ân and should be pronounced, thus
dhâlika,
dâwûd and
waliyyi. Before the
printing era these small letters used to be written in normal size but in red;
smaller size now replaces the red colour. It should be noted that in normal
orthography, the first two words are written in the abbreviated forms but
without any sign to indicate the omitted letter. Qur'ânic orthography is thus
more consistent and precise. If the omitted letter has a replacement in the
word in the normal size it is still the added small letter that should be
pronounced, thus: is
pronounced as-salâh and
as az-zakâh.
11. placing this sign
above a long vowel
indicates that it should be lengthened more than its normal length. This is
done before a hamza
and an unvowelled letter as in
qurû':
qurûu',
sî'a bihim:
sîi'a; mâ'unzila': mâ'auhzila.
The Signs 6- 11 are particularly significant because they relate to two
important features of Qur'ânic recitation: nasalisation and vowel length. Some
manuals of tajwîd deal exclusively with al-nûn wa-l-tanwîn wa-l-mudûd.
The Qur'ân has a high frequency of nûn and tanwîn and they have,
when adjacent to other letters, different degrees of assimilation and nasality.
In Sûra 19 (chosen at random), the frequency of assimilation in nûn and
tanwîn is about 6 times as great as without assimilation. This is
important because assimilation increases the nasality which has an emotional
effect. The signs add extra length to vowels as required in certain situations.
Prolongation is achieved not only by adding a madda to a long vowel
before hamza or sukûn, as mentioned earlier, but third person
masculine pronouns, with a damma or kasra, are followed by a small
wâw or yâ'
respectively, which gives them a length peculiar to the recitation of the
Qur'ân. For example, Q. 86:8: .
The two features of assimilation and prolongation are characteristic of the
Qur'ân and are not heard, to any similar extent, in recitation of Arabic poetry.
The nûn, tanwîn and mudûd, together with the higher
relative frequency of occurrance of the letters alif, lâm, mîm,
wâw and yâ'
in the Qur'ân[31]
all have a slowing effect on the reading, more likely to make the reader and
listener absorb the material, and they contribute a high degree of sonority to
the recitation of the Qur'ân.
12. placing a small circle under
in
indicates that the
fatha should be
inclined to a kasra and the alif to a yâ'
. Thus instead of majraha it becomes majraiha (as in 'rays' in
English). This is known as imâla and normal Arabic orthography has no
sign to represent it even though this sound is common in some Arab countries;
Qur'ânic orthography is thus more developed in this respect.
13. placing the same sign at the end of m in
indicates ishmâm -
giving the consonant a trace of the pronunciation of damma according to
Hafs qirâ'a.
14. placing a dot above the second alif in
indicates that the second
hamza should be pronounced lighter - tashîl . Thus instead of a
'a'acjamiyyun
it becomes almost like 'âcjamiyyun
. These last three features are important in some qirâ'ât which
explains an important function of Qur'ânic orthography.
15. The ornamental circle indicates the end of the verse which is
different from a sentence in Arabic and affects the stress patterns in
reading. Inside the circle is written the number of the verse always at the
end (i.e., the full completion) and not at the beginning as in normal Arabic
(and English) material.
16. * indicates the beginning of rubc
al-hizb (an eighth of a juz').
17-18. placing a line above a word indicates that a ritual prostration
is required by the reader/listener on reaching the end of the verse which is
further marked by an ornamental sign after the verse number and a further sign
in the margin. e.g. 96:19
N.B. This edition uses one further sign, which
is not listed here, that is, placing a
above the end of a word to
indicate saktah (hiatus or slight interruption of reading), to separate
two words, such as "and has
not made in it [the Qur'ân] any crookedness straight, to give warning...' (
18:1-2). Without the hiatus, the meaning would be distorted.
The third section of the Appendix deals with the various signs for pauses
calâmât
al-waqf. This is another area in which the writing of the Qur'ân is
distinguished from the writing of any other Arabic material. Modern punctuation
marks became known in Arabic only last century, and up to now they are not
universally adopted in a systematic way. In any case, none of these marks appear
in the writing of the Qur'ân. Six pausal signs,
calâmât
al-waqf - are used in the mushaâf, placed higher than all
other signs as follows:
sign for a mandatory pause al-waqf al-lâzim.
e.g.,
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"... only those can accept 'who hear'. As
for the dead, Allah will raise them up." (6:36).
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The mandatory pause comes after who hear in Arabic. This is followed by
wa, a conjunction which
generally means and; it retains the same form even in contexts where it means as
for. Without the mandatory stop, a reader may read the statement as: ... only
those can accept who hear and the dead... which would corrupt the sense.
sign for prohibited pause - al-waqf al-mamnuc.
e.g.
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"Those whose souls the angels take while
they are goodly, to them they say: 'Peace be on you! Enter the Garden"' (
16:32)
|
It is prohibited to pause at 'goodly' which would leave the sentence unfinished
and impair the sense.
sign of optional pause - waqf jâ'iz
jawâzan mustawiya'-l-tarafayn. e.g.
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"We shall narrate to thee their story with
truth. They were young men who believed in their Lord" ( 18: 131).
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The optional pause comes after truth.
sign of preferred non-pause al-waqf
jâ'iz maca
kawn al-wasl' awlâ. e.g.,
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"If Allah touches thee with affliction
none can remove it but He; and if He touches thee with Good, He is
powerful over everything (6:17).
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This kind of pause comes after but He, but in order to give a fuller meaning it
is preferable, in Arabic, to pause at the end of the verse.
sign of preferred pause - al-waqf jâ'iz
wa awlâ. e.g.
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"None knows them [the seven sleepers of
the cave] save a few. So contend not concerning them except ..." (18:22).
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It is preferable to pause after a few.
**
Sign of selective pause - tacânuq
al-waqf. If you pause at either of the two places you may not pause at
the other. e.g.,
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can be read, pausing to make the meaning either
as:
"This is the Book - no doubt. In it there
is guidance for those who ..."
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or
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"This is the Book wherein is no doubt, a
guidance to those who.." (2:2)
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If you pause at both places, the material following the first pause will read in
it, which would disrupt the sense.
The underlying principle in all these is whether the sense has reached final
completion or is not complete; has reached an acceptable stage of completion; or
would be more fully expressed if carried into a further stage.
* * *
Tradition or Change
It was understandable that the
cUthmânic rasm should be
given such a high status through the ages. Indeed some people took an extreme
view that there were esoteric reasons for everything in it which could be
grasped only by the very few endowed with esoteric knowledge. In the same way as
there is i'jâz (inimitability) in the linguistic structure of the Qur'ân,
they argued, there is also i'jâz in its rasm. Thus mystic
explanations have been given, represented by such people as Abû-l-cAbbâs
al-Marâkishî (721/1321)[32]
. It is clearly such views that led Ibn Khaldûn (808/1405) to castigate those
holding them:
Do not pay attention to what some stupid
people think that the companions of the Prophet were masters of the craft of
writing and what we find in their writing different from systematic
orthography is not actually as we imagine but there is an explanation and
wisdom behind it. Thus they argue that the additional alif in
(27:21) is there to
indicate that Solomon did not slaughter the hoopoe, and the additional yâ'
in (51:47) indicates how
complete divine power is in building the sky.
Such people were led to this view in Ibn
Khaldûn's opinion by a desire to put the Companions above lack of knowledge in
writing when in fact this was a craft, the knowledge of which is relative and
not necessarily indicative of innate perfection or otherwise. The Arabs at the
time of writing the mushâf were still closer to the Bedouin state
which did not perfect crafts, and this, in Ibn Khaldûn's opinion, appeared in
their writing of the mushâf which was written by a number of
people whose knowledge of writing was not excellent and they followed various
orthographies.[33]
It is understandable that Ibn Khaldûn should have been so incensed by the
imaginary and far-fetched explanation of al-Marâkishî; what he said about the
early stage of writing may also have some justification but, on the other hand,
he clearly did not pay regard to considerations of phonetics and qirâ'ât,
and how they affect various aspects of rasm . For instance in the very
examples he quotes (and we have seen many other instances earlier), he overlooks
the fact that additional letters come only after a hamza; the real
explanation here has to be sought there, and in the desire of orthographers to
ensure specific pronunciation as explained above, not for esoteric reasons as
argued by al-Marâkishî nor simply on the ground of inconsistency and lack of
mastry of craftsmanship on the part of early scribes, as argued by Ibn Khaldûn.
His own views came to be dismissed out of hand by a modern authority on Qur'ânic
rasm on the ground that he was a loner and not a mujtahid in the field.
[34]
In the past and present[35]
some people (the non-traditionalists) have argued that there is nothing sacred
about that particular Qur'ânic rasm. There is nothing in the Qur'ân or
hadîth to make it obligatory or recommended. The Muslims could use any
specific system for writing the Qur'ân. The objective of writing the Qur'ân is
surely to enable people to read it correctly and learn it correctly. Indeed,
some argued that there was no reason that it should be written in an orthography
that is not used for writing any other book of the time.[36]
Desire to facilitate the reading and learning of the Qur'ân to each generation
according to their contemporary orthography is an argument non-traditionalists
have always repeated. They regard traditional orthography as inadequate in this
respect, citing especially the seeming inconsistency in the way some words are
written in the cUthmânic
rasm.
They were obviously unsuccessful, however, in citing such examples as
and
(always cited and
highlighted in criticism of the rasm) linking they were two isolated
examples of this feature. Critics do not seem to have noticed that such examples
consistently have a hamza in them and no one asked whether this factor
had any effect on the rasm. They were also unsuccessful in citing
written normally without an
alif, but with an alif in Q. 56:74, 69:52, 96:1, because in these
three instances it is
whereas in all others (115 places) it is
; abbreviation (by omitting
the alif) was clearly intended with the one most frequently used and with
the name of Allah. Nor should critics have an argument in the numerous examples
where various qirâ'ât are involved or in examples where there is an
intention of pointing out a contrast as explained earlier; this is a valid
consideration in normal orthography.[37]
However, they had a better argument in examples where there does not seem to be
an obvious consideration of phonetics or qirâ'ât for variations. For
instance, is written
normally without an alif but in 17:93 it is written with an alif
; similarly,
is written with one lâm
but with two.
In such examples the explanation might legitimately be sought, not in mystical
considerations nor necessarily in simple inconsistency but in the fact that
Arabic orthography even after the period of
cUthmân
- as can be witnessed in older books on imlâ'
- knew more than one way of writing some letters within words. There were Kufan
and Basran opinions and there was the question of jawâz - optional ways - in
many cases.[38]
Just as there were options in grammar, there were also options in orthography,
but what was optional at an early stage of rasm became fixed because of
the special status of things Qur'ânic.
Understandably the traditionalists have always had strong arguments for
maintaining the status quo. After all the early rasm was set by the
Companions of the Prophet and sanctioned by no less figures than Abû Bakr,
cUmar,
cUthmân,
cAlî
and others, it was adopted by their followers in what amounts to an ijmâc,
so that Mâlik, Ahmad and other imams[39]
held that it should not be altered in any way. Great care were also taken to
keep the Qur'ân as it originally was in pronunciation of the words and writing
at that time. If the gate were to be opened, the traditionalists argue, to what
was deemed desirable in rasm it might in time become open to
pronunciation. Thus the juristic principle of sadd al-dhara'ic
(blocking the way for unlawful or undesired things) was invoked. If changes in
rasm are conceded, it is not unlikely that some might consider it
desirable to write the Qur'ân in the Latin alphabet or write abridgements of it,
or write it in Arab dialects which the non-traditionalists could argue would
make it more accessible or such hocus-pocus and absurdities.[40]
Abandoning the rasm might also
lead to abandoning many of culûm
al-adâ'
(sciences of recitation). There are, moreover, many benefits in the
cUthmânic
rasm which should not be sacrificed:
(a) It indicates the origin of certain
letters, as in written
with wâw;
(b) It indicates some fusha versions of Arabic such as that of
Tayyi in writing the feminine ha as an ordinary open ta';
the deletion of the final yâ' of the indicative verb in
(11:105);
(c) It indicates a different meaning of a word in a certain context: thus
is written as two words in
(4:109) to indicate that
here is in the sense of
(rather) unlike in 67:22;
(d) It indicates various qirâ'ât of the same word - many examples can
be cited here,[41]
to quote but two: (2.4) is
written without alif and there are two qirâ'as of it - yakhdacdna
and yukhâdicûna;
(6:115) is written with a tâ' marbûta and there are two
qirâ'as of it - kalimât and kalimat.
Traditionalist further argue that rules of
ordinary orthography are themselves open to differences and changes and Qur'ânic
rasm should not be made to follow them. Besides, it is not necessary in
ordinary orthography that the writing of words should coincide with the
pronunciation, thus we have words like
to give but a few examples
of 'irregular' writing, where the orthography does not reflect the pronunciation
and this is perfectly accepted by the non-traditionalists. Nor is this peculiar
to Arabic: it is far more extensive and accepted in English and French for
instance. And, whereas the pronunciation of such irregular words is not
indicated by any signs in modern Arabic, all cases of additions, deletions or
substitution of letters in the Qur'ânic rasm are indicated by signs of
istilahât al-dabt to guide the reader to their
correct pronunciation. It should also be remembered that the
cUthmânic
rasm was one source of ordinary orthography[42]
and came to differ from it only in certain aspects, all of which have been
identified in detail, including every single exception from the rules, in a way
not surprising from scholars of the Qur'ân who counted even the occurrence of
every single letter of the alphabet in the entire text.[43]
They also supplied signs to guide the reader to pronounce every word, making the
rasm a uniquely precise system of representation. This has always been
supported by a tradition and an educational system, that considers reception by
word of mouth is - as it was at the time of the Prophet - the primary way of
teaching and learning the Qur'ân. In any case, in addition to istilahât
al-dabt and the guide printed in the Appendix of the mushaf,
some mushafs are now printed with a further guide at the foot
margin of every page containing the Qur'ânic and the modern orthographic ways of
writing words where the two systems differ; but Muslims have evidently insisted
that the text of the Qur'ân itself should remain written in the
cUthmânic
rasm. They apparently consider that this rasm has been an
important way of ensuring that successive generations of Muslims have been
faithful to the original writing and reading of the Qur'ân, ever since Hudhayfa
Ibn al-Yamân urged cUthmân:
Quick! Help the Muslims before they differ about the text of the Qur'ân as the
Christians and Jews differed about their scriptures.
Footnotes
[1]
Bukhâri: Sahîh, fada'il
al-Qur'ân, 3.
[2]
Al-Dânî, Abû cAmr,
Al-Muqnic
fimarsûm wa-masâhif ahl al-amsâr mac
kitâb al-Naqt, Damascus, 1983, pp. 124-5.
[3]
Al-Dânî, op. cit., p. 125-6.
[4]
Such as those by Abû Hâtim al-Sijistânî
(248/826) and Al-Dânî (444/1502)
[5]
Suyûtî, Itqân,
I, Beirut, 199?, p. 484.
[6]
Suyûtî, Itqân,
II, p. 348-56.
[7]
Wâlî, H., Kitâb al-Imlâ',
Beirut, 1985, p. 41.
[8]
Suyûtî, Itqân,
II, Beirut, 1987, p.470.
[9]
Ibid., p. 169.
[10]
Dâr al-Fikr, Damascus, 1983.
[11]
Wâlî, H., ibid, p. 101.
* Irqam, 11, pp. 471-82
[12]
op. cit., p. 140.
[13]
Ibid.,p. 108-9.
[14]
Suyûtî, Itqân,
n p. 475.
[15]
Wâlî, op. cit., p. 47.
[16]
But it does somtimes carry weight in normal orthography. See Wâlî, op. cit.,
p. 78.
[17]
Wâlî, op. cit., p. 92.
[18]
Al-Dânî, op. cit., p. 79.
[19]
For details see Suyûtî,
Itqân,
II, p. 477.
[20]
Note that in modern Arabic tâ' marbûtâ is pronounced and writen an
ordinary ta' in names like:
; in languages like Turkish
and Urdu, they say salat and zakat.
[21]
Wâlî, op. cit., p. 143-151 .
[22]
For further examples see Al-Dânî, op. cit., pp. 83-92.
[23]
See Al-Dânî, op. cit., p. 106 and Suyûtî, II, p. 497.
[24]
See H. Wâlî, op. cit., p. 173-5.
[25]
op. cit., p. 1 30.
[26]
In some earlier and current editions, a mark is added, showing the end of ten
verses to be read in prayers.
[27]
See Appendix pp. p- of copies
printed - 1405/1984. The mushaf printed in the King Fahd Complex
is called Mushaf al-Madîna al-nabawiyya.
[28]
Arberry's translation is an exception.
[29]
H. S. cUthmân,
Haqq al-Tilâwa,
Jordan, 1901/1971, p. l4.
[30]
See istilahât al-dabt, Egyptian Mushâf, Appendix and
Al-Dânî, op. cit., pp. 123-143.
[31]
See cAbd
al-Rahmân Ibn al-Jawzî,
Funûn al-afnân fî
cUlûm
al-Qur'ân, Baghdad, 1988, pp. 104-106.
[32]
He still has followers now. See S. al-Sâlih,
Mabâhith fî
cUlûm
al-Qur'ân, Beirut, 19??, pp. 276-7.
[33]
The Muqaddima,
Dâr al-Shacb,
Cairo, n.d.; pp. 377-8.
[34]
Hifni Nâsifî: Al-Muqtataf,
vol. 83, Cairo, 1933, p. 206.
[35]
See S. al-Sâlih, Ibid., pp. 287-9; L. al-Sacîd,
Al-Jamc
al-sauti li'l-Qur'ân al-Karîm,
Cairo, 196?, pp. 291-2.
[36]
al-Sacîd,,
ibid., p.292.
[37]
Wâlî, op. cit., p.94.
[38]
See Wâlî, op. cit. pp. 147, 157-8 and passim.
[39]
See L. al-Sacîd,
ibid, pp. 297-300.
[40]
H. Nâsifî,op. cit.,p.206.
[41]
al-Sacîd,
ibid, pp. 304-6.
[42]
Wâlî, op. cit., p.44.
[43]
See cAbd
al-Rahmân Ibn al-Jawzî, op. cit., pp. 104-6.
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