Beautifying the Qur'an?

Sources

• ✓ 56:77 · Al-Waaqia

  56:77 · Muhammad Marmaduke Pickthall

  إِنَّهُۥ لَقُرْءَانٌۭ كَرِيمٌۭ

  That (this) is indeed a noble Qur'an

• ✓ Tafsir Ibn Kathir on 56:77

  Sunni

  Tafsir Ibn Kathir · 56:77

  Ibn Kathir begins by mentioning what al-Dahhak narrated from a group called Juwaybir, who claimed that Allah does not truly swear by any of His creation, but rather that these are merely introductory phrases used to begin His speech. Ibn Kathir regards this opinion as weak and states that the majority of scholars hold that Allah's oath is indeed a genuine oath by whatever part of His creation He chooses, and such an oath serves as a demonstration of His greatness. Some commentators suggest that the particle "lā" (no/not) at the beginning is an addition and interpret the verse as "I swear by the positions of the stars." Ibn Jarir recounts this from Sa'id ibn Jubayr, who reads the response to this oath in the next verse ("Indeed, it is a noble Qur'an"). Others argue that the "lā" is not extra or meaningless but is part of an oath that negates what is falsely claimed. For example, Aisha once said, "No, by Allah, the hand of the Messenger of Allah never touched a woman’s hand," using "lā" to negate. Similarly, the speech can be understood as: "No, I swear by the positions of the stars, that the matter is not as you claim — that the Qur'an is magic or sorcery — but truly it is a noble Qur'an." Regarding the meaning of "by the positions of the stars," scholars have differed. Hakim ibn Jubayr, citing Ibn Abbas, said it is the “stars of the Qur’an,” meaning the Qur'an was revealed all at once from the preserved tablet in the highest heaven to the lower heaven on the Night of Power, then gradually revealed to the Prophet over years with the help of Gabriel. Al-Dahhak says this refers to the initial descent from the preserved tablet to the noble scribes in the lower heaven, who then divided it over twenty nights to Gabriel, who then imparted it over twenty years to Muhammad. Others such as ‘Ikrima, Mujahid, al-Suddī, and Abu Hazra agree with this view. Mujahid mentions the "positions of the stars" can refer to their rising places or stations, a view also supported by al-Hasan and Qatadah, with the latter interpreting "positions" as their "mansions" or stations. Al-Hasan also said the phrase alludes to the scattering of stars on the Day of Judgment. Al-Dahhak notes that "positions of the stars" might also be a reference to the star constellations (or weather signs) upon which the pre-Islamic Arabs relied to predict rainfall. When the verse says, "And indeed, it is an oath, if you only knew, [that] great," this means the oath is a momentous one, and if people recognized its magnitude, they would take the One sworn by with greater reverence. It then proclaims, "Indeed, it is a noble Qur'an, in a well-guarded Book," emphasizing the greatness and preservation of the Qur'an. Ibn Jarir recounts from Ibn Abbas that "None touch it except the purified"—referring to the heavenly preserved Book. Similarly, al-‘Awfi and many others—like Anas, Mujahid, ‘Ikrimah, Sa’id ibn Jubayr, al-Dahhak, and various companions—say that "the purified" are the angels. Ibn Jarir also records Qatadah’s report that "none touch it except the purified" means it is not touched in the heavens except by the purified angels, whereas in the earthly domain it may be touched by the impure such as the Magians or hypocrites (meaning the physical mushafs can be handled by people who are ritually impure). Abu al-‘Aliyyah stresses that "none touch it except the purified" indicates that those who bear sins cannot touch the Qur'an. Ibn Zayd says that the disbelievers of Quraysh falsely claimed that the Qur'an was revealed by devils, but Allah refutes that, saying only the purified touch it, making it protected and pure. This is supported by Qur'an verses such as Surah ash-Shu’ara 26:210-212. Al-Farra' adds that the Qur'an’s benefit cannot be realized except by those who truly believe in it. Others say that "none touch it except the purified" means not being in a state of major ritual impurity (janabah) or minor ritual impurity (hadath). They also interpret the verse as a statement of fact about the mushaf (physical copy of the Qur'an), supported by a hadith narrated by Muslim from Ibn ‘Umar where the Prophet forbade traveling with the Qur'an to enemy territory, fearing it might be captured. They cite a report from Imam Malik’s Muwatta and a hadith from Abu Dawud and al-Zuhri, in which the Prophet said, "No one touches the Qur'an except one who is pure." This wording is considered good and worthy of acceptance. The wording is also found with authentic isnads from Amr ibn Hazm, Abdullah ibn ‘Umar, and others, though each chain has its nuances. Regarding the phrase "A revelation from the Lord of the worlds," it means the Qur'an is sent down from Allah, the Lord of all creation, and not by magic, sorcery, or poetry, but the absolute truth without any doubt or competing truth behind it. Then the verse addresses the rejectors: "So are you going to ignore this speech and make your livelihood a cause for denying it?" Al-‘Awfi, Ibn ‘Abbas, al-Dahhak, Abu Hazra, and al-Suddi interpret "mudhinun" as meaning they deny rather than believe. Mujahid explains they aim to appease the rejectors and incline towards them. The phrase "and make your provision that you deny [the truth]" is explained by some as meaning: your livelihood or gratitude is that you deny [the Qur'an], i.e., you reject instead of being thankful. This is supported by the reading of Ali and Ibn ‘Abbas as "and make your gratitude that you deny." Ibn Jarir mentions from al-Haytham ibn ‘Adi that in the language of Azd people, "someone’s provision" means "someone’s gratitude." Imam Ahmad narrated from Ali that the Prophet said, "By your provision he means your gratitude, when you say, 'We were rained upon by the star such-and-such.'" This is also narrated by Ibn Abi Hatim from Mukhawwal ibn Ibrahim and others, and Tirmidhi recorded a similar hadith from Ahmad ibn Mani’, who graded it good but strange. Ibn Jarir also quotes from Abu Salih al-Sirrari, from Abu Jabir, from Ja'far ibn az-Zubayr, from al-Qasim, from Abu Umamah, that the Prophet said, "Whenever a people are rained upon during a night, some among them become disbelievers, saying 'We were rained upon by such-and-such star.'" Then he explained in the verse, "And you make your provision that you deny [the truth]," someone says, "We were rained upon by such-and-such star." There is a hadith of Abu Sa'id, raised to the Prophet, stating, "If people were to suffer drought for seven years and then rain came, they would say, 'We were rained upon because of the star of the Plow.'" Mujahid explained that the statement means that attributing rainfall to particular stars or constellations is false, and they should say it is from Allah and His provision; al-Dahhak and others agree. Qatadah said al-Hasan would say: "How bad it is for people to attribute their provision to such stars and reject the Book of Allah," indicating that they deny the Qur'an by attributing provision to stars. This aligns with the following verse which rebukes their rejection despite clear signs. Ibn Jarir then recounts a chain describing how the Prophet heard some people after rainfall saying, "We were rained upon by some twenty lions [indicating constellations]," and the Prophet said, "You lie! It is the provision of Allah." He also narrates from Abu Salih as-Sirrari a hadith conveying the same meaning. Thus, Ibn Kathir elucidates the meanings and implications of the oath "By the positions of the stars," the nature and preservation of the Qur'an, who may touch or possess it, and the rejection of attributing Allah’s provisions—like rain—to stars or other false causes. This tafsir combines linguistic, theological, and historical perspectives, supported by numerous hadiths and narrations from the Prophet’s companions and early authorities.

• ✓ Sunan Abu Dawud 8:53

  Sunni Sahih (per Al-Albani)

  Sunan Abu Dawud · Book 8, Hadith 53 · Narrated by Al-Bara ibn Azib

  The Prophet (peace be upon him) said: Beautify the Qur'an with your voices.

• ✓ Sunan an-Nasa'i 11:140

  Sunni Sahih (per Al-Albani)

  Sunan an-Nasa'i · Book 11, Hadith 140 · Narrated by Al-Bara

  The Messenger of Allah said, "Beautify the Quran with your voices."