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Coherence Of The Quran And The Variant Recitations
Do the variant qira’at have any important effect on the nazm of Qur’an as expounded by the scholars of Farahi school? They have relied on the reading of Hafs, but if the other readings are considered, does it affect the nazm in a considerable way?
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3 Replies
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Coherence Of The Quran And The Variant Recitations
updated 3 years, 1 month ago
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The coherence of the Quran has to do with groupings of chapters in the Quran. In my knowledge, there are no variant readings that have differences in this regard.
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Thank you Faisal Sb for your kind reply. As far as I have been able to understand, at the micro level – the level of individual surahs – the nazm of Qur’an has to do with the coherence of the discussion and logical buildup of the narrative. At the macro level – i.e. for the whole Qur’an- it is quite obvious that the variant qira’at will have little to no bearing. My question was specifically about the level of individual surahs. If we accommodate the variant qira’at other than Hafs, do they affect the coherence of the Qur’an at a significant level? I understand that the primary objection of the Farahi scholars to the variant qira’at has to do with the the meaning of (75:16-19) and also fact that it somewhat diffuses its authority of being mizan and furqan. Irrespective of all of that, from a purely academic standpoint, can the nazm of Qur’an be demonstrated (at the micro level) through some consistent methodology, even if we consider the variant qira’at?
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I’m not sure why one would even consider variant readings when the Quran itself has stated in verses 75:16-19 that once God has gathered the Quran then we should follow it in it’s final form.
The mode of transmission of the Quran (ijma and tawatur) is the very basis upon which we can claim it’s authenticity today. If we accept variant readings, which no one even conclusively knows the count of, then there’s no way to avoid corruption. This is something that has already taken place with previous scriptures as well as our own hadith collection.
A scripture that itself decisively claims to be the scale (meezan) and the criterion (furqan) cannot be something that leaves any doubt about it’s authenticity. The transmission of such a scripture can’t be left upon the discretion of individual people, especially when God has clearly indicated that He will protect it Himself (verse 15:9). If recitations of second and third century can be accepted, then on what basis can we stop a recitation that might come about in the fifteenth or the sixteenth century?
The matter of variant readings has absolutely no bearing upon whether or not coherence might get disrupted. It has deep and wide repercussions over the very authenticity of the Quran – our only source to ascertain God’s scheme and will. It can only be after we have accepted the Quran as an authentic scripture can coherence play any role in explaining it to us in an insightful manner.
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