How Do Different Quranic Readings Affect Understanding of Islamic Legal Texts?
Answered by Shaykh Anas al-Musa
Question
What impact do the different Quranic readings (qira’at) have on understanding Islamic legal texts?
Answer
In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.
The science of qira’at (different readings of the Quran) has a significant impact on understanding the Quran; however, not all variations in recitation affect the legal meanings of the text. Variations such as ease of pronunciation, elongation of vowels, and the application of certain sounds reflect different readings but do not change the legal understanding of the verses.
These linguistic differences enhance the literary beauty and miraculous nature of the Quran but do not alter the core meanings related to rulings.
Legal Impact of Specific Variations
As for those variations that do influence legal interpretations, these generally involve differences in the presence or absence of certain letters, specific vowel markings, or word forms. These can affect the understanding of the text in three main ways:
Clarifying the Meaning
Some variations clarify the meaning of a verse. For example, in the verse, “Maaliki yawmi ad-Din” [Quran, 1:4], “Master of the Day of Judgment,” some readers recite it as “Maliki yawmi ad-Din” without the extra letter “a,” meaning “King of the Day of Judgment.”
The two recitations offer complementary meanings: “King” implies authority over the day, as in “The King of mankind” [Quran, 114:2], whereas “Master” implies ownership over everything within that day. Both interpretations contribute uniquely to understanding Allah’s authority and dominion without contradicting one another.
Broadening the Meaning
Certain readings expand the meaning of a verse, as seen in the verse:
“Do not have intercourse with your wives during their monthly cycles until they are purified (yathurna).” [Quran, 2:222]
Some read it as “yattahharna” (until they purify themselves, meaning they perform the ritual bath), while others read it as “yathurna” (until their menstruation ceases).
This reading influences the legal ruling regarding intimacy after menstruation: Imam Abu Hanifa permitted it once bleeding stops, while Imam Shafi‘i required a ritual bath first. Here, the variation allows for broader application, accommodating both interpretations.
Resolving Ambiguities
Some readings help to resolve potential misunderstandings.
In the verse “Would your Lord be willing to send down to us a table spread with food from heaven?” [Quran, 5:112], recited as “Hal yastati‘u Rabbuka”, the word implies a request to witness Allah’s capability.
Another recitation, “Hal tastati‘u Rabbaka”, shifts the meaning to “Can you ask your Lord,” meaning “Are you able to request?”
This reading clarifies that the disciples of Prophet ‘Isa (peace be upon him) were not doubting Allah’s power but rather seeking a miracle for reassurance, much like Prophet Ibrahim’s request in [Quran, 2:260]. The latter reading removes any potential misunderstanding regarding their faith in Allah’s power.
Key Points on the Impact of Qira’at
- Scholars have considered multiple readings as akin to having multiple verses with slightly different insights.
- It is agreed among scholars that all confirmed readings are divinely revealed and valid expressions of the Quran.
- The differences in readings are not contradictory, and interpreters do not need to dismiss one meaning in favor of another. Instead, each reading provides additional insights that enrich the understanding of the text.
- Variations are relatively few and generally pertain to interpretative diversity, enhancing rather than conflicting with each other.
In conclusion, the variations that affect meaning are typically a matter of complementary diversity, not opposition. Scholars have established that differences in Quranic readings that impact interpretation represent interpretative diversity, not contradiction.
And Allah knows best.
May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.
[Shaykh] Anas al-Musa
Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.
He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.
He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.
Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.