What the readings change

Different readings give varying meanings to the keyword in this verse. In addition to the meaning māliki (“the ruler”) found in the Qur’ān, there are other meanings given from different readings:

malik (“king”): Al-T. abarī considers this meaning to be the most accurate among all the readings.

malaka (“owned”): The word is read as a verb in the past tense.

malīk (“master/owner”): This word carries a similar meaning to māliki (“the ruler”).

However, al-‘Akbarī says that malīk is more eloquent than māliki.

The most common reading is ihdinā (“guide us”). However, in the codex of Ibn Mas‘ūd, the word arshidnā (“instruct us, show us”) is used. In another reading, the word bas.s.irnā (“give us insight”) is used.

The reading of the Qur’ān (ihdinā or “guide us”) asks Allah to point out the right path. Whereas in the codex of Ibn Mas‘ūd, the use of arshidnā (“instruct us, show us”) indicates that the ones who are asking see themselves as being lost and wish to be delivered from their situation. The reading of bassirnā (“give us insight”) is a request from the ones reciting it to Allah—to give them insight into all things.

Dimness is written in the current Arabic Qur’ān as ghishāwatun (literally “covering or veil”); however, the readers accent it differently: ghushāwatun, ghishāwatan, ghashāwatan, and ghashāwatun. There is also a group of readers that read it with the letter ‘ain instead of ghain: ‘ashāwatun. They disagree in its accenting here as well: ‘ushāwatun, ‘ishāwatan, ‘ashāwatan, and ‘ashāwatun. Furthermore, some read it as ghashwatun and ghashyatun.

Whether or not there is a difference in meaning (such as “covering” or “dimness in sight”), the interesting part about this word is that it has two readings: ghishāwatun and ‘ashāwatun, each having four forms of accenting. That means we have eight forms, in addition to the two readings, ghashwatun and ghashyatun. Hence, in the different codices’ readings of the same verse, we have a total of ten forms of recitation for the one word.

Question: Which word did Jibril give to Muhammad?

Some read the word sawā‘iq (“thunder-clap”) as sawāqi‘ (“thunder-clap”), according to the dialect of Tamīm and some of the branches of Rabi‘a. This difference shows that some of the readers altered the Qur’ānic words to agree with their local dialects.

Such dialect alteration was similarly applied to “but do not draw near this tree” (Q 2.35), where the word shajara (“tree”) is read by a group as shiyara. This latter version was hated by some of the readers because it was an utterance “that is read with by the uncivilized of Mecca as well as its blacks.”

Question: Should a reading of the Qur’ān be hated and rejected because it is the reading of the blacks of Mecca?

The word mashaw (“walk”) in the current Arabic Qur’ān is written as marrū (“passed”) in the codex of Ubayy Ibn Ka‘bN. Further, in the codex of Ibn Mas‘ūd, it is written madaw (“went”).

The three words that appear here do not have the same meaning. The verb masha indicates moving from one place to another on foot. The verb marra means “to go by, to pass.” Further, the verb mad. a means “went,” as in the Qur’ānic verse Q 15.65 “but go on to where ye are bidden.” These movement-indicating verbs mentioned in the readings—masha, marra, and mad. a—are not the same.

Question: Which verb is most precise?

In addition to the Qur’ānic reading of firāshan (“bed”), there are three otherreadings: bisātan (“rug”), mihādan (“resting place”), and mahdan (“cradle”). The word al-firāsh means “a bedspread.” The word al-bisāt. means “all that is stretched out [on the floor].” The word al-mihād is a synonym of al-firāsh, whose plural is muhūd. However, the word al-mahd is an infant’s bed, whose plural is muhūd. All three words (al-firāsh, al-bisāt., al-mihād ) have similar meanings. However, the word al-mahd is the farthest from the correct meaning because it has to do with the world of infancy. This variation in words is based on the readers’ educational background.

This verse was read in the plural as ‘ibādina (“our servants”) and in the singular as ‘abdinā (“our servant”). Those who read it in the plural say that those addressed in the verse are Muhammad and the Muslims. Those who read it in the singular said that it is only Muhammad.14

Question: To whom is this revelation addressed? Is it meant for Muhammad alone, or Muhammad and the Muslims?

The address is to Muhammad, but some read it as wa bushira (“But they were given the glad tidings”) in the passive past tense.15 Therefore, the identity of the one giving glad tidings is not indicated. It could be Muhammad or it could be another person.

Most readers read this phrase as fa-azallahumā (“[Satan] made them backslide”). However, there are those who read it as fa-azallahum in the plural, instead of the dual form above. Others read it as fa-azālahumā (“he removed them [dual]”) from the verb zāla. Ibn Mas‘ūd, on the other side, adds a completely different word: fa-waswasa lahumā (“he [Satan] whispered to them”). We observe here a significant difference in meaning regarding Satan’s participation depending on the reading: fa-azallahumā (“[Satan] made them backslide”) and fa-azallahum, meaning “he made them fall into sin.” But, fa-azālahumā (“he removed them”) comes from “removing,” meaning “he removed them.”

On the other hand, Ibn Mas‘ūd writes a completely different word, which is waswasa (“he [Satan] whispered”). These variances prove that the writing of the Qur’ān was subject to the understanding of the different readers.

Most readers declare this phrase as yaz.unnūna (“[they] think”). However, Ibn Mas‘ūd reads it as ya‘lamūna (“[they] know”). There is an obvious difference between thinking or guessing and knowing. To think or guess expresses doubt, whereas to know something is certain.

Instead of the current Arabic Qur’ān’s nafsun...nafsin (“soul...soul”), Abū al-Sirrar al-Ghanawi read this verse as nasamatun... nasamatin (“a person [or soul]... a person [or soul]”). It is true that substituting nafsin with nasmatin does not change the meaning, but it seems that Abū al-Sirrār read according to a formulation that he considered clearer in meaning.

The reading of most readers is baqar (“cows”). However, there are those who read this as bāqir (“the group of cows with their shepherds”). Question: Does the verse mean that the cows only looked alike to the Jews, or was it both the cows and their shepherds?

The phrase fa-dhabahūhā (“they slaughtered her”) in the current Arabic Qur’ān is rendered in the codex of Ibn Mas‘ūd as fa-naharūhā (“they cut her jugular vein”).45 Though there might not be a real difference between the meanings of fa-dhabahūhā and fa-naharūhā, the difference presented proves that linguistic taste plays a part in the writing of the codices.

Another example of these linguistic differences is shown in the verse, “Or every time they make a covenant, will a part of them repudiate it?” (Q 2.100). There, the word nabadhahu (“repudiate it”) is used, whereas the codex of Ibn Mas‘ūd reads naqadahu (“abolished or broke it”).

Most readers read this phrase according to the current Arabic Qur’ān as afattat.mā‘ūna (“Do ye crave”). However, some of them read it as afayatmā‘ūna (“do they crave”) in the third person.47 In the Qur’ān, the reading is in the second person, but the variant reading is in the third person. This variance means the readers differed in their determination of who is being addressed. Are the addressed “you” or “they”? Such an issue appears in the Qur’ān quite often. Several similar examples can be found in Q 2:

“Do they not then know that God knoweth” (Q 2.77); some read this pronoun in the second person, “Know you not….”

“Do ye say that Abraham…” (Q 2.140); some read it as “Do they say that Abraham….”

“And Allah is not unaware of what they do” (Pickthall trans. Q 2.144); some readers read it as “And Allah is not unaware of what ye do....”

“God is not careless of that which ye do” (Q 2.149); others read it as “God is not careless of that which they do.”

Most readers read it as rendered above, where the word al-shayātīnu (“the devils”) is in the Arabic irregular (broken) plural form. However, there is a reading that says al-shayātūn. They read it as wa lakin al-shayātūn—using the weaker lakin (“but”) instead of the stronger lakinna (“but”), which is what the current Arabic Qur’ān reads—and keeping al-shayātūn according to the previous reading. This substitution of words presents a great grammatical difference in parsing words.

The text of this verse is mentioned in different forms:

In the codex of Ibn Mas‘ūd it is read as “we do not hold back a verse or abrogate it, but we come with one better than it or similar to it.”

It is also told that Ibn Mas‘ūd read it as “we do not make you forget a verse or abrogate it.”

Further, Sa‘d Ibn Abī Waqqās. used to read it as “we do not abrogate a verse or forget it,” meaning, “or you forget it, O Muhammad.”

Some read khā’ifīna (“in fear”) as khuīyafān (“afraid”), which is the plural of khā’if (“afraid”).77 This reading is not different in meaning from the text in the Qur’ān. However, the codex of Ibn Mas‘ūd reads this phrase as h. unafā’ (“believers in the Hanif faith”). Fear is a psychological feeling, whereas a Hanif is one who believes in the H. anīfīya religion.

Question: Given the extreme difference between these two meanings, which meaning is correct?

The majority read wa lā tus’alū (“thou shalt not be questioned”). Ubayy Ibn Ka‘b read wa mā tus’alu (“thou shalt not be questioned”), whereas Ibn Mas‘ūd read wa lan tus’ala (“thou shalt not be questioned”). All these readings have the same meaning:

You are not responsible, O Muhammad. Others read wa lā tas’al (“do not question”) in the prohibitive form. This reading has this meaning: Do not seek information, O Muhammad, about the condition of the dwellers of hellfire. It is not in your area of concern.

Question: Does the verse then mean that Muhammad is not responsible, or does it command Muhammad not to ask?

A large number of readers read itakhidhū (“[you] take”) in the imperative form. Others read itakhadhū (“they took”) in the past tense. The imperative form itakhidhū (“[you] take”) is found in the reading of the current Arabic Qur’ān, which means the station of Abraham is not taken as a place of prayer yet. However, the second reading uses the verb in the past tense, itakhadhū (“they took”), meaning the station of Abraham has actually been taken as a place of prayer and renders the command null.

The verse says about the Jews and Christians: “If they believe in that in which ye believe, then are they guided,” a reading that is criticized by Ibn ‘Abbās. According to his interpretation, this stipulation means that if the People of the Book believe in one like Allah, “then are they guided.” He says, “[D]o not say ‘in that in which ye believe’ for Allah has no one like him.” He said to the Muslims that they have to read “if they believe in what you believe.”

Moreover, Ubayy Ibn Ka‘b follows in the footsteps of Ibn ‘Abbās by reading the verse “if they believe in what you believe.”