The Seven Qira'at of the Qur'an

When reading the Qur'an, we frequently refer to Warsh or Hafs and say, "This is Hafs" or "This is Warsh". What we mean by that is that this is the riwaya or Warsh or the riwaya of Hafs. It is the riwaya of a particular qira'a.

The qira'at or the readings, or methods of recitation, are named after the leader of a school of Qur'an reciters. Each qira'a derives its authority from a prominent leader of recitation in the second or third century hijri who in turn trace their riwaya or transmission back through the Companions of the Prophet.

For instance, in the back of a Warsh Qur'an, you are likely to find "the riwaya of Imam Warsh from Nafi' al-Madini from Abu Ja'far Yazid ibn al-Qa'qa' from 'Abdullah ibn 'Abbas from Ubayy ibn Ka'b from the Messenger of Allah, may Allah bless him and grant him peace, from Jibril, peace be upon him, from the Creator." Or in Hafs you will see "the riwaya of Hafs ibn Sulayman ibn al-Mughira al-Asadi al-Kufi of the qira'a of 'Asim ibn Abi'n-Nujud al-Kufi from Abu 'Abdu'r-Rahman 'Abdullah ibn Habib as-Sulami from 'Uthman ibn 'Affan and 'Ali ibn Abi Talib and Zayd ibn Thabit and Ubayy ibn Ka'b from the Prophet, may Allah bless him and grant him peace." These all go back to the Prophet.

There are slight differences in these readings, for example, where one stops, as in Surat al-Baqara (1): "Dhalika'l-Kitabu la rayb" or "Dhalika'l-Kitabu la rayba fih" as well as some voweling differences ("suddan" or "saddan"), and sometimes a difference in the letters due to different diacritical marks, as ya' or ta' (turja'una or yurja'una). Sometimes a word will have a shadda or not have a shadda.

In this context, we should mentioned that the Prophet himself said that the Qur'an was revealed in seven dialects (ahruf, sing harf). Harf here means dialect, idiom, or mode of expression. Now, during the khalifate of 'Uthman, this had given rise to squabbling. For instance, the Syrians followed Ubayy ibn Ka'b, the Kufans followed 'Abdullah ibn Mas'ud, the people of Hims followed al-Miqdad, and the people of Basra followed Abu Musa. To put an end to these squabbles over which was best, 'Uthman decided to unite the community behind one text.

In the time of Abu Bakr as-Siddiq, Zayd ibn Thabit had been charged by Abu Bakr to gather together all the written parts of the Qur'an and compile a complete text (for a large number of huffaz had been killed in the Battle of Yamama). He did this, and it is reported that he was the first to collect the Qur'an between two covers." This copy went from Abu Bakr to 'Umar and then to Hafsa.

'Uthman used it to make his copy which was then distributed to all parts of the Muslim umma, but it is reported that 'Uthman "made the copies of the Qur'an" or "united the Muslims on a single copy." The impetus to do this was provided by Hudhayfa ibn al-Yaman when he returned to Madina after observing regional differences. He said to him, "Take this umma in hand before they differ about the Book like the Christians and Jews." So he sent for the copy made by Abu Bakr which was in the possession of 'Umar's daughter, Hafsa.

The Qurayshi dialect was favoured in this and this eliminated much of the diversity, but some of it was still reflected in the different readings because it was essentially a business of oral transmission and there were no diacriticalmarks in the 'Uthmanic script. People recited the Qur'an as they had read it from their teacher and they in turn passed on this oral transmission.

Within the qira'at, there are two categories:

Mutawatir: a transmission which has independent chains of authorities so wide as to rule out the possibility of any error and on which there is consensus.

Mashhur: these are slightly less wide in their transmission, but still so wide as to make error highly unlikely.

There are 7 mutawatir qira'at and 3 mashhur ones.

The Mutawatir are:

Nafi' (d. 169/785)

Ibn Kathir (d. 120/737)

Abu 'Amr ibn al-'Ala' (d. 154/762)

Ibn 'Amir (d. 154/762)

'Asim (d. 127/744)

Hamza (d. 156/772)

al-Kisa'i (d. 189/904)

The Mashhur:

Abu Ja'far (d. 130/747)

Ya'qub (d. 205/820)

Khalaf (d. 229/843)

There are also some "shadhdh" readings, rare readings which are generally discounted.

It used to be that proper scholars learned all 7 or even 10 qira'at. Sometimes they would use one qira'a one day and another the next day. Some people had copies of the variants marked in them. There was a slavegirl called Tawaddud in the time of Harun ar-Rashid who knew all ten readings by heart,

However, these readings did then to divide up according to location. For instance, in 200 AH, Basra was reciting the qira'a of Abu 'Amr and Ya'qub, Kufa was using Hamza and 'Asim, Syria was using Ibn 'Amir, Makka had Ibn Kathir, and Madina was using Nafi'. Egypt, which was the home of Warsh, used Warsh largely up until the arrival of the Turks. Then Hafs became popular as it was the variant which the Turks used. Hafs, incidentally, is the qira'a of 'Asim, used in Kufa. The Warsh riwaya of the qira'a of Nafi'.

Today, the two readings must used are the qira'a of 'Asim in the riwaya of Hafs, and the qira'a of Nafi' in the riwaya of Warsh. Also in use in Africa is the qira'a of Abu 'Amir in the riwaya of ad-Duri.

Now, each of these readings, or riwayas, is the whole of the Qur'an as recited by a master in all the variants which are transmitted from him. It is a corupus of reciation. The forms of each recitation are referred to by the notable students of the master who recited them. So we will find the tariq (pl. turuq) of so-and-so, the student of the master. Then under the Turuq, there are also the wujuh. We find the wajh of so-and-so from the tariq of so-and-so. There are about twenty riwayat and eighty turuq.

So you can see how fine and precise the science of transmission was with these people. The difference between the turuq and wujuh under a riwaya are so slight as to be almost unnoticeable. They are mainly in intonation and diction rather than voweling or inflection. But this is the level of care and precision which these people had.

Aisha Bewley

TAJUK: ADAKAH TALAQQI ANDA SUATU HUJJAH?

قال الله : وإنك لتلقى القرءان من لدن حكيم عليم

Ayat di atas secara jelas memberitahu kepada kita bahawa Al-Quran dan Talaqqi merupakan dua perkara yang tidak dapat dipisahkan, bahkan ia adalah satu-satunya cara Al-Quran disampai,dipindah dan diperturunkan seawal penurunannya kepada Rasulullah S.A.W seterusnya para sahabat dan begitulah sunnahnya generasi ke generasi sehingga hari Kiamat.

Apabila kita menyentuh persoalan hujjah bermakna kita ingin mengetahui sejauh mana sesuatu perkara itu mempunyai "kekuatan" dalam menegak dan mempertahankan sesuatu dasar,pendapat,tafsiran dan perkara-perkara lain supaya ianya diperakukan dan diterimapakai oleh semua pihak. Maka persoalan yang ingin penulis ajukan di sini ialah sejauh mana kekuatan TALAQQI itu di dalam menjadi hujjah pada satu-satu situasi. Situasi yang dimaksudkan di sini ialah apabila kita berhadapan dengan mereka yang sering berkata " saya talaqqi dengan Syeikh macam tu.."atau "saya baca dengan ustaz saya macam ni…" apabila berlaku perselisihan dan perbezaan pendapat di dalam masalah yang berkaitan dengan cara-cara bacaan seumpama panjang-pendek mad, ikhfa', idgham, ikhtilas, isymam, raum, imalah dan lain-lain. Adakah frasa atau ungkapan tersebut semata-mata boleh menjadi hujjah? Seterusnya mampukah ia digunakan oleh semua orang yang bertalaqqi tanpa mengira latar belakangnya terutamanya tahap keilmuannya? Adakah semua orang mempunyai kemampuan yang sama dalam bertalaqqi?

Sesungguhnya talaqqi Al-Quran itu bermaksud mempersembahkan bacaan Al-Quran sepertimana yang didengar atau dilihat daripada guru dengan diperhatikan dan dipimpin bacaan tersebut agar tepat dan betul. Dikenali juga dengan Al-Musyafahah dan Al-A'rd. Ia merupakan proses pembelajaran interaktif yang menjadi sunnah para Qurra' dan Ulamak bukan sahaja di dalam pengajian Al-Quran bahkan semua bidang ilmu Islam. Apabila bertalaqqi, kita akan sedaya upaya "meniru" gaya dan cara bacaan guru kita sama ada sebutan huruf, panjang-pendek dan sebagainya. Namun hakikatnya talaqqi yang sebenar jauh lebih luas daripada hanya sekadar peniruan gaya dan cara ( ( التقليد Al-Imam Ibnu Mujahid[1] seawal kurun keempat telah menjawab persoalan ini.Beliau berkata di dalam kitabnya السبعة : Di kalangan حملة القراءات [2] ada empat golongan :

1) Yang mu'rib[3] dan alim mengenai wajah-wajah I'rab(ilmu Nahu dan Saraf) dan Qiraat.[4]Juga yang mengetahui ilmu Al-Lughat(termasuk Lahajat Al- Arabiyyah) dan makna-makna kalimah.[5]Juga yang mengenal kelemahan-kelemahan dalam Al-Qiraat serta yang mengetahui ilmu Al-Riwayat.[6]Mereka inilah yang dipanggil Al-Imam.

2)Yang mu'rib walaupun tiada ilmu mengenai I'rab,mereka ini adalah Al-A'rabi yang membaca semata-mata berdasarkan amalan kebiasaan di dalam pertuturan seharian mereka.

3)Mereka yang membaca berdasarkan apa yang dipelajari secara praktikal, tiada ilmu mengenai I'rab mahu pun ilmu-ilmu lain yang disebutkan di atas.Mereka semata-mata menghafal, tidak mustahil pada suatu hari mereka akan lupa maka mengakibatkan kesalahan I'rab, mereka hanya bergantung kepada apa yang dihafal dan yang didengar semata-mata tanpa bersandarkan kepada apa-apa ilmu yang berkaitan. Akibatnya mereka akan keliru seterusnya melakukan kesalahan tanpa disedari atau sedar tetapi terus mempertahankan bacaan mereka semata-mata berhujjahkan talaqqi mereka. Mereka ini tidak sepatutnya diikuti dan talaqqi mereka tidak boleh dijadikan hujjah.

4) Mereka yang mempunyai ilmu-ilmu yang disebutkan tadi tetapi tiada ilmu tentang Qiraat dan riwayat. Mereka ini ditakuti akan membaca dengan bacaan-bacaan yang mereka rasakan betul daripada segi Nahu walau pun tidak thabit daripada segi Qiraat (iaitu tidak dibaca oleh mana-mana Imam).[7]

Klasifikasi oleh ibnu Mujahid ini jelas menunjukkan bahawa talaqqi yang menjadi hujjah itu bergantung kepada sejauh mana ilmu dan kefahaman orang yang bertalaqqi itu sendiri terhadap apa yang ditalaqqinya. Kefahaman ini meliputi segala tatacara bacaan secara ilmiyyah tidak semata-mata samai'yyah,nazariyyah(teori) tidak hanya tatbiqiyyah(praktikal) serta berdasarkan dirayah tidak hanya riwayah. Maka sekiranya syarat-syarat ini dipenuhi, maka talaqqi golongan ini dikira sebagai hujjah. Sementara golongan yang kedua dan ketiga, mereka tidak layak untuk berhujjah dengan talaqqi kerana tiada ilmu, mereka hanya bersandarkan saliqah(kemampuan berbahasa kerana kearaban) sepertimana golongan kedua dan sama'iyyah serta hafalan(golongan ketiga). Manakala golongan keempat, ketiadaan ilmu Qiraat dan Riwayat menyebabkan mereka juga tidak layak untuk dikuti di dalam bidang bacaan Al-Quran walau pun mereka adalah ulama'. Ibnu Mujahid agak panjang ketika memberi komen terhadap golongan yang ketiga. Mungkin disebabkan ramainya golongan yang mendakwa kesahihan Qiraat mereka pada kurun keempat hijrah yang menyebabkan beliau meletakkan kriteria-kriteria tersebut di dalam memilih Qiraat sepertimana disebutkan pada golongan yang pertama (yang digelar al-Imam).

Hakikatnya golongan ketiga inilah yang sering menjadikan talaqqi sebagai hujjah tanpa menyedari erti talaqqi yang sebenar. Mereka hanya bersandarkan "peniruan" mereka terhadap gaya bacaan guru tanpa mengetahui segala ilmu yang berkaitan dengan tatacara yang dituruti itu. Sebagai contoh: Seseorang itu telah khatam 30 juzuk Al-Quran tetapi tidak pernah belajar ilmu tajwid atau pun belajar tanpa menguasainya. Bacaan Al-Qurannya yang banyak salahnya itu telah ditegur oleh seorang yang lain yang mungkin belum khatam tetapi bacaannya agak baik kerana pengetahuan tajwid yang ada padanya. Lalu yang ditegur itu tidak mahu mengaku kesalahannya semata-mata kerana dia telah khatam dan mengatakan " saya baca dengan ustaz macam tu ". Situasi seumpama ini mungkin berlaku akibat ketidakfahaman terhadap konsep talaqqi yang sebenar iaitu talaqqi yang bersandarkan ilmu, bukan sahaja ilmu Tajwid dan Qiraat yang menyentuh soal kaedah-kaedah sebutan yang fasih seperti mana yang ditetapkan oleh para ulama', bahkan melampaui ilmu-ilmu yang berkaitan bahasa Al-Quran itu sendiri.

Tidak dapat dinafikan bahawa talaqqi adalah rukun utama di dalam memastikan kesahihan sumber bacaan kita secara bersanad daripada guru yang bersambung dengan Rasulullah S.A.W, namun talaqqi akan terdedah kepada kesalahan jika tidak disertai dengan ilmu yang berkaitan dengannya bagi memastikan kesahihan setiap bacaan yang ditalaqqi. Sebagai contoh : jika ada orang mempersoalkan cara sebutan huruf (ض) yang kita sebut, maka sewajarnya kita menjawab " saya talaqqi begini dengan guru saya, kerana huruf ini sifatnya…….dan makhrajnya……di dalam kitab …….dan sebagainya". Barulah layak bagi kita untuk menjadikan talaqqi kita itu suatu hujjah.

Persoalan ini sengaja diutarakan oleh penulis agar kita bermuhasabah dan menyedari bahawa untuk menjadi seorang yang mahir dengan Al-Quran bukanlah semudah yang disangka. Buktinya bukan semua sahabat Rasulullah menjadi Muqri' tetapi hanya sebilangan sahaja seumpama Ubay bin Kaab, Zaid bin Thabit, Uthman bin Affan, Abu Musa Al Asyari dan lain-lain. Seterusnya bukan mudah untuk menagih janji Allah sepertimana disebut di dalam hadith:الماهر بالقرءان مع السفرة الكرام البررة dan untuk menjadi أهل الله وخاصته . Tidakkah kemulian ini suatu anugerah Allah kepada mereka yang meniti di bibir mereka ayat-ayat suciNya sepertimana ia meniti di bibir kekasihNya S.A.W? Maka dengan itu sama-samalah kita tingkatkan penguasaan ilmu kita dengan bersungguh-sungguh. Sesungguhnya ilmu yang ditimba dengan hati yang penuh ikhlas serta kesedaran yang jitu akan membuahkan taqwa. Firman Allah :

واتقوا الله ويعلمكم الله والله بكل شىء عليم

---

[1]Al-Imam Abu Bakr Ahmad bin Musa(245H-324H),yang bertanggungjawab memilih 7 Qurra dan Qiraat mereka yang dikenali dengan Al-Qiraat As-Saba'h yang seterusnya menjadi ijma' seluruh umat Islam di atas kemutawatirannya.

[2] Bermaksud mereka yang terlibat di dalam Al-Qiraat dan Al-Iqra' iaitu yang membaca dan menyampaikan bacaan Al-Quran kepada orang lain.

[3] Bermaksud yang mengamalkan I'rab dan tidak melakukan Al-Lahn (kesalahan Nahu) di dalam pertuturan mereka.

[4] Wajah-wajah Qiraat bermaksud perbahasan ilmu taujih al-Qiraat.

[5] Ilmu ini juga dikenali dengan Ilmu Al- Dalalat Al-Lughawiyyah.

[6] Iaitu ilmu mengenai sistem periwayatan,sanad dan sebagainya sepertimana di dalam Ulum Al-Hadith.

[7] Diolah daripada petikan daripada kitab Al-Saba'h.

Coretan : Ikmal Zaidi bin Hashim.

QIRAAT MUTAWATIR, APAKAH HUBUNGANNYA DENGAN BAHASA ARAB

QIRAAT MUTAWATIR, APAKAH HUBUNGANNYA DENGAN BAHASA ARAB

Bahasa arab adalah bahasa perantaraan yang dipilih oleh Allah s.w.t. bagi menterjemahkan kalam azaliNya yang Maha Agung. Ini sudah pasti menimbulkan tanda tanya di kalangan para pengkaji sejarah mengapakah tidak dipilih bahasa rom atau parsi yang merupakan kuasa besar pada ketika itu. Justeru lebih mencepatkan lagi proses penyampaian risalah Ilahi kepada sekalian umat manusia kerana penggunaannya di samping pengaruhnya lebih meluas berbanding bahasa arab. Namun, hakikat sebenar di sebalik persoalan tersebut hanyalah Allah yang bersifat al-Hakim sahaja yang mengetahuinya.

Sungguhpun begitu kita mungkin dapat menyingkap hikmat di sebalik pemilihan tersebut jika dikaji dengan lebih mendalam akan bahasa arab itu. Atas prasangka inilah saya ingin mendedahkan kepada sidang pembaca beberapa kajian ilmiah yang ringkas berkaitan ilmu qiraat yang merupakan satu-satunya ilmu yang berupaya mengorek rahsia keistimewaan bahasa arab. Ini kerana setiap perbezaan yang timbul pada setiap bacaan mempunyai hubungkait yang amat rapat dengan bahasa arab. Hubungan qiraatul Quran dengan tatabahasa arab adalah terbahagi kepada beberapa sudut sama ada dari aspek nahu ataupun sorof. Antaranya:

1- Binaan Kalimah
Iaitu perbezaan bacaan dari sudut berbezanya binaan kalimah.
Contohnya ( )
Fokusnya pada perkataan ( )
- Bacaan Nafi', Ibnu Kathir dan Abu Amru ialah ( ) iaitu di atas wazan ( ) daripada ( ) yang membawa makna musyarakah iaitu perkongsian.
- Manakala bacaan selain daripada mereka ialah ( ) atas wazan ( ) iaitu fiil thulasi yang tidak memberi makna musyarakah.

2- Muannas Muzakkar
Iaitu perbezaan pada bacaan berdasarkan perbezaan pada menetapkan sesuatu kalimah itu muzakkar atau muannas, atau diisnadkan pada muzakkar atau muannas.
Contohnya ( )
- Bacaan Ibnu Kathir, Abu Amru dan Ya'kub ialah dengan menta'niskan perkataan ( ) kerana ia disandarkan kepada ( ) yang merupakan muannas pada lafaz tidak pada makna.
- Manakala bacaan selain mereka adalah dengan memuzakkarkan perkataan ( ) kerana perkataan ( ) bukan muannas hakiki serta ada pemisah antara keduanya iaitu ( ), maka dalam bahasa arab keadaan begini dibolehkan muzakkar ( ).

3- Tasrif Fiil
Iaitu perbezaan bacaan yang berkaitan dengan tasrif fiil 14, kerana berbezanya keadaan.
Contohnya ( )
- Bacaan Ibnu Kathir, Hamzah dan Kisaie ialah ( ) iaitu dengan ya' ghaibah kerana keadaan orang yang dihadap cakapkan itu ghaib (tiada).
- Manakala bacaan selain mereka ialah ( ) iaitu dengan ta', menunjukkan bahawa orang yang dihadap cakapkan ( ) itu ada.

4- Mufrad dan Jama'
Iaitu perbezaan bacaan dari sudut mufrad atau jama' sesuatu perkataan.
Contohnya ( )
- Bacaan Nafi' dan Abu Ja'far ialah dengan menjama'kan perkataan ( ) menjadi ( ).
- Manakala bacaan jumhur iaitu selain mereka ialah dengan mengifradkan ( ).

5- Perbezaan Harf ( )
Iaitu berbezanya harf ( ) yang masuk ke atas sesuatu isim dari sudut beramal atau tidak.
Contohnya ( )
- Bacaan Ya'kub ialah dengan nasab ( ) kerana diiktibarkan ( ) ialah nafiyah lil jinsi ( ) yang beramal dengan amal ( ) iaitu menasabkan isim dan merafa'kan khobar ( ).
- Manakala bacaan jumhur ialah dengan merafa'kan ( ) kerana mengiktibarkan ( ) itu ialah ( ) (yang tidak beramal dengannya) maka kekallah ( ) di atas rafa'nya dengan sebab ibtida' (permulaan ayat) sepertimana kata Ibnu Malik di dalam alfiahnya: ( )

6- Kepelbagaian Wajah I'rab
Perbezaan bacaan di dalam al-Quran juga datang dari sudut bentuk i'rab dalam bahasa arab yang pelbagai selagimana ia menepati i'rab yang sahih. Kerana dalam bahasa arab i'rab tidak datang dengan satu wajah sahaja bahkan kadang-kadang ia datang dengan pelbagai wajah selagi betul dari sudut makna dan kena dengan syarat-syaratnya.
Contohnya ( )
- Bacaan Abu Amru dan Ya'kub ialah dengan rafa' ( ) kerana mengiktibarkannya sebagai mubtada' dan khabarnya ialah shibih jumlah ( ) ( ). Maka jumlah ( ) ( ) berada di tempat rafa' khabar ( ).
- Manakala bacaan jumhur ialah dengan menasabkan ( ) kerana mengiktibarkannya sebagai muakkid ( ) bagi isim ( ) ( ). Manakala khabar ( ) pada keadaan ini ialah shibih jumlah ( ) ( ).

Dengan pendedahan yang serba ringkas ini diharap dapat membuka mata sidang pembaca terhadap kepentingan ilmu qiraat sebagai satu disiplin ilmu yang memainkan peranan penting dalam menjaga kemurnian al-Quran dari diceroboh oleh campur tangan puak-puak Orientalis dan penentang Islam yang ingin merosakkan Islam secara halus.

*artikel SUKMA MAQAZ

What is the Quran?

What is the Quran?

[10 - Yunus:37] This Quran is not such as can be produced by other than Allah. on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book - wherein there is no doubt - from the Lord of the Worlds.

[13 - The Thunder:31] If there were a Quran with which mountains were moved, or the earth were cloven asunder, or the dead were made to speak, (this would be the one!) But, truly, the Command is with Allah in all things! Do not the Believers know, that, had Allah (so) willed, He could have guided all mankind (to the Right)? But the Unbelievers,- never will disaster cease to seize them for their (ill) deeds, or to settle close to their homes, until the promise of Allah come to pass, for, verily, Allah will not fail in His promise.

[17 - The Israelites:9] Verily this Quran doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;

[17 - The Israelites:41] We have explained (things) in various (ways) in this Quran, in order that they may receive admonition, but it only increases their flight (from the Truth)!

[17 - The Israelites:82] We send down (stage by stage) in the Quran that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.

[17 - The Israelites:88] Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up each other with help and support.

[17 - The Israelites:89] And We have explained to man, in this Quran, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!

[17 - The Israelites:106] (It is) a Quran which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.

[18 - The Cave:54] We have explained in detail in this Quran, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.

[25 - The Criterion:32] Those who reject Faith say: "Why is not the Quran revealed to him all at once? Thus (is it revealed), that We may strengthen thy heart thereby, and We have rehearsed it to thee in slow, well-arranged stages, gradually.

[30 - The Romans:58] Verily We have propounded for men, in this Quran every kind of Parable: but if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities."

[39 - The Companies:27] We have put forth for men, in this Quran every kind of Parable, in order that they may receive admonition.

[39 - The Companies:28] (It is) a Quran in Arabic, without any crookedness (therein): in order that they may guard against Evil.

[41 - Ha Mim:3] A Book, whereof the verses are explained in detail;- a Quran in Arabic, for people who understand;-

[41 - Ha Mim:44] Had We sent this as a Quran (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! a foreign (tongue) and (a Messenger) an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): they are (as it were) being called from a place far distant!"

[42 - The Counsel:7] Thus have We sent by inspiration to thee an Arabic Quran: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire.

[54 - The Moon:17] And We have indeed made the Quran easy to understand and remember: then is there any that will receive admonition?

[59 - The Banishment:21] Had We sent down this Quran on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect.

[85 - The Mansions Of The Stars:21] Nay, this is a Glorious Quran,

ReadTheQuran.org

SECOND VOLUME, 17th LETTER

SECOND VOLUME, 17th LETTER

This letter, written to Mirza Husamaddin Ahmad, explains that worldly troubles will
promote a person though they taste bitter, and states the value of dying osf plague.
First, I extend my hamd to Allahu ta'ala and send my salawat to our Prophet (sallallahu
'alaihi wasallam), and then I pronounce a benediction over you. I have been disturbing
you with my letters. Shaikh Mustafa has delivered your valuable letter, in which you
advise us to be patient about the misfortunes that have befallen us. We have been honored
with reading it. All of us are Allahu ta'ala's property. All of us will go before Him! The
misfortunes that have fallen upon us are, outwardly, very smart, very bitter. But in reality
they are progressive and exalting medicines. [Certainly, a medicine will be bitter]. The
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benefits which these bitter events produce in this world cannot be a hundredth of the
blessings which we expect to be given in the Hereafter. Then, the child is a great blessing
from Allahu ta'ala. As long as it lives you reap many benefits from it. And its death
brings you thawab and promotion. The great savant Muhyissunna Bagawi (rahmatullahi
'alaih) says in his book captioned Hilyat-ul abrar: "When Abdullah ibn Zubair was the
Khalifa plague broke out, and it bereaved Anas bin Malik (radiallahu 'anh) of eightythree
of his children. Having been a servant of our Prophet's (sallallahu 'alaihi wasallam),

he had been honored with his (the Prophet's) a benediction of barakat and abundance over
him. The plague bereaved also Abdurrahman bin Abi Bakr Siddiq (radiallahu 'anhuma) of
forty children." With this having been done to the Sahaba ('alaihimurridwan), who are the
best and the most valuable of mankind, how could we expect to be taken into special
accounts so sinful as we are? A hadith ash-Sharif declares, "The plague was sent as a
torture onto the previous ummats. For this Umma it is a cause of martyrdom." Indeed,
those who die of plague die in astounding serenity and with tawajjuh towards Allahu
ta'ala. On this day of calamity one longs to join that blessed company; one desires to
leave the world and accompany them in their cruise to the Hereafter. The catastrophe of
plague may seem to be wrath and torment upon this Umma, but essentially it is (Allah's)
compassion. Mayan Shaikh Tahir said that during the days of plague someone in Lahore
had heard some voices saying, "Shame upon anyone who does not die during these
days!" It is true! When due attention is paid to the states of these martyrs, bewildering
states, occult occurrences are observed. Such blessings are exclusive only to those who
sacrifice their lives for Allah's sake.

Sir! The bereavement of my most cherished son has been a very great catastrophe. It has
scorched me. No one has suffered such a burning grief. Yet at the same time the blessing
of patience and gratitude, which Allahu ta'ala has bestowed on this weak-hearted faqir,
me, against this catastrophe, has been one of His greatest gifts. I pray that Allahu ta'ala
will not give the reward for this catastrophe in the world and will give it in the Hereafter!
However, I am not unaware of the fact that this wish of mine originates from the
depression in my heart.

For, His mercy is endless and His compassion is profuse. Both in
this world and in the Hereafter, He gives profusely. What we expect from our brothers is
that they help and rescue us by praying for our guidance toward iman in our last breath
and for the forgiveness of our sins, which we have committed out of human weaknesses.
O our Allah, forgive us and do not let us deviate from the right way! Help us defend
ourselves against unbelievers! Amin. I send my salam to you and to those who are on the
right way.