{"id":88796,"date":"2024-03-19T06:16:10","date_gmt":"2024-03-19T10:16:10","guid":{"rendered":"https:\/\/muslimmatters.org\/?p=88796"},"modified":"2024-03-19T08:30:23","modified_gmt":"2024-03-19T12:30:23","slug":"behind-the-differences-in-contemporary-masahif","status":"publish","type":"post","link":"https:\/\/muslimmatters.org\/2024\/03\/19\/behind-the-differences-in-contemporary-masahif\/","title":{"rendered":"Behind The Differences In Contemporary Masahif"},"content":{"rendered":"<p><iframe loading=\"lazy\" title=\"YouTube video player\" src=\"https:\/\/www.youtube.com\/embed\/7r_bspgQefo?si=Dh6BzzSjFjdif5nO\" width=\"560\" height=\"315\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p>As we head to our local masjid this Ramadan, we will invariably find ourselves searching the bookshelves for a mu\u1e63\u1e25af, or a printed copy of the Qur\u02be\u0101n. There is often a wide array of options, and everyone is looking for one that looks familiar to them, while half wondering what exactly the difference is between all these copies of the Qur\u02be\u0101n. As we do each year, we will probably put the thought aside, find the mu\u1e63\u1e25af we are most comfortable with, and begin reading.<\/p>\n<p>This article hopes to offer some answers to the question that seems to appear and then disappear each year. What exactly is different about contemporary copies of the Qur\u02be\u0101n? For the purpose of this article, we will be comparing the Madinah printed mu\u1e63\u1e25af in the Naskh script and the South Asian printed mu\u1e63\u1e25af that is published in India and Pakistan, both in the narration of Imam \u1e24af\u1e63. It is important to make this distinction as there are other ma\u1e63\u0101\u1e25if in the world that share similarities with the South Asian mu\u1e63\u1e25af, such as the calligraphic script and diacritics of the South African printed ma\u1e63\u0101\u1e25if, the signs for stopping in the Turkish printed ma\u1e63\u0101\u1e25if, or the diacritics in the Indonesian ma\u1e63\u0101\u1e25if. The King Fahad Qur\u02be\u0101n printing complex also prints a mu\u1e63\u1e25af that is very similar to the South Asian printed ma\u1e63\u0101\u1e25if. In order to ensure that there is no confusion, and we are able to delve into this topic in some detail, we will limit our comparison to the two ma\u1e63\u0101\u1e25if mentioned above.<\/p>\n<h2>Calligraphic Script<\/h2>\n<p>The most obvious difference when looking at the two ma\u1e63\u0101\u1e25if is their calligraphic script. The Qur\u02be\u0101n has been written in many calligraphic scripts throughout Islamic history and this continues to the present day. The \u1e24\u012br\u012b script, later called al-Kha\u1e6d\u1e6d al-\u1e24ij\u0101z\u012b, was one of the earlier scripts in which the Qur\u02be\u0101n was written. As Islam spread, Muslims developed other calligraphic scripts as well, such as the K\u016bf\u012b script.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-1\">1<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-1\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\">M. Mustafa Al-Azami, The History of the Qur\u02be\u0101nic Text (Riyadh: Azami Publishing House, 2011), 139; \u02bfAbd al-Fatt\u0101\u1e25 al-Q\u0101\u1e0d\u012b, T\u0101r\u012bkh al-mu\u1e63\u1e25af al-shar\u012bf (Cairo: Al-Azhar, 2015), 7-8.<\/span><\/p>\n<p>Among the Arabic calligraphic scripts are Naskh and Naskhta\u02bfl\u012bq or the hanging Naskh. The Qur\u02be\u0101n may be written in any calligraphic script of Arabic. While the Madinah printed mu\u1e63\u1e25af is written in the Naskh script, the South Asian printed mu\u1e63\u1e25af is written in the Naskhta\u02bfl\u012bq script.<img decoding=\"async\" class=\" wp-image-88802 aligncenter\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-100337.png\" alt=\"\" width=\"184\" height=\"94\" \/><\/p>\n<h3>Rasm al-Kha\u1e6d\u1e6d<\/h3>\n<p>While the calligraphic script of the Qur\u02be\u0101n can differ, the rasm or orthography of the Qur\u02be\u0101n should not.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"2\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-2\">2<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-2\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\">Ab\u016b \u02bfAmr al-D\u0101n\u012b, al-Muqni\u02bf f\u012b ma\u02bfrifat mars\u016bm ma\u1e63\u0101\u1e25if ahl al-am\u1e63\u0101r (Cairo: D\u0101r Ibn Kath\u012br, 2018), 35; Jal\u0101l al-D\u012bn al- Suy\u016b\u1e6d\u012b, al-Itq\u0101n f\u012b \u02bfUl\u016bm al-Qur\u02be\u0101n (Cairo: D\u0101r al-Sal\u0101m, 2013), 939.<\/span> Rasm is the science of the Qur\u02be\u0101n that preserves the unique spellings of the Qur\u02be\u0101n. While most of the Qur\u02be\u0101n is written according to normal Arabic spelling conventions, there are some words that have a unique orthography. This unique orthography is according to how the Qur\u02be\u0101n was written by the \u1e63a\u1e25\u0101bah in the presence of the Prophet <img decoding=\"async\" title=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" alt=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/saw.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/saw.svg\">, and later compiled by the \u1e63a\u1e25\u0101bah during the khil\u0101fah of \u02bfUthm\u0101n <img decoding=\"async\" title=\"ra\u1e0dyAll\u0101hu 'anhu (may All\u0101h be pleased with him)\" alt=\"ra\u1e0dyAll\u0101hu 'anhu (may All\u0101h be pleased with him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/ranhu.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/ranhu.svg\">. As most of us may have noticed, there are alifs that are written in the Qur\u02be\u0101n that are not read, <span style=\"font-weight: 400;\">e.g., <\/span><span style=\"font-weight: 400;\">\u064e<\/span><span style=\"font-weight: 400;\">\u0653<\/span><span style=\"font-weight: 400;\">\u0621\u064a<\/span><span style=\"font-weight: 400;\">\u0652<\/span><span style=\"font-weight: 400;\">\u0650\u062c\u0627<\/span><span style=\"font-weight: 400;\">\u064e<\/span><span style=\"font-weight: 400;\">\u0648<\/span><span style=\"font-weight: 400;\">.<\/span>These unique spellings are what is referred to as rasm \u02bfuthm\u0101n\u012b.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"3\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-3\">3<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-3\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"3\">\u02bfAl\u012b Mu\u1e25ammad al-\u1e0cabb\u0101\u02be, Sam\u012br al-\u1e6d\u0101libeen f\u012b rasm wa al-\u1e0dab\u1e6d al-kit\u0101b al-mub\u012bn (Egypt: \u02bfAbd al-\u1e24am\u012bd A\u1e25mad al \u1e24anaf\u012b, ND), 27. <\/span><\/p>\n<p>The science of rasm preserves the outlines of the words of the Qur\u02be\u0101n. This means the words of the Qur\u02be\u0101n without any of the dots for letters, or markings for vowels. This is how the \u1e63a\u1e25\u0101bah wrote the Uthmanic codices. They did so to incorporate the canonical recitations of the Qur\u02be\u0101n.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"4\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-4\">4<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-4\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"4\">Q\u0101sim ibn Firruh al-Sh\u0101\u1e6dib\u012b, \u02bfAq\u012blat Atr\u0101b al-Qa\u1e63\u0101\u02beid f\u012b Asna al-Maq\u0101\u1e63id, l. 35.<\/span> As, although Arabs did not have diacritics for vowels at the time, they did have dots to distinguish certain letters, and yet the \u1e63a\u1e25\u0101bah chose not to use them.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"5\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-5\">5<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-5\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"5\">M. Mustafa Al-Azami, The History of the Qur\u02be\u0101nic Text (Riyadh: Azami Publishing House, 2011), 151.<\/span><\/p>\n<p>To demonstrate what the rasm of a word is, we will take the example of the word<img decoding=\"async\" class=\"alignright wp-image-88803\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-101325.png\" alt=\"\" width=\"70\" height=\"27\" \/><br \/>\nThis word carries vowel markings and the letters y\u0101\u02be, b\u0101\u02be and n\u016bn also carry dots. However, it is only the skeletal outline of the word that is considered the rasm of the Qur\u02be\u0101n,<img decoding=\"async\" class=\"alignright wp-image-88804\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-101553.png\" alt=\"\" width=\"60\" height=\"22\" \/><\/p>\n<p>Therefore, while the skeletal structures of words in the ma\u1e63\u0101\u1e25if cannot differ beyond what has been reported from the Uthmanic codices, the dots for letters and vowel markings may differ as these were developed later, and they will be discussed in the next section.<\/p>\n<div id=\"attachment_88815\" style=\"width: 531px\" class=\"wp-caption alignright\"><img decoding=\"async\" aria-describedby=\"caption-attachment-88815\" class=\" wp-image-88815\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/unnamed-1-1.png\" alt=\"Differences in masahif\" width=\"521\" height=\"194\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/unnamed-1-1.png 467w, https:\/\/muslimmatters.org\/wp-content\/uploads\/unnamed-1-1-300x112.png 300w\" sizes=\"(max-width: 521px) 100vw, 521px\" \/><p id=\"caption-attachment-88815\" class=\"wp-caption-text\">South Asian Printed Mus\u1e25af in the Naskhta\u02bfl\u012bq script<\/p><\/div>\n<p>Scholars have ascertained the various acceptable ways in which the words of the Qur\u02be\u0101n may be written by observing the Uthmanic codices, as well as by preserving the oral reports from the scholars that observed them. In the centuries of scholarship that we have on this science, we find that there are certain unique spellings that are agreed upon, meaning that they can only be written in one way, while others were written in two or more possible ways by the \u1e63a\u1e25\u0101bah. This is what we refer to as a <em>khulf<\/em>. When such a khulf exists within the science, contemporary scholars who are publishing copies of the Qur\u02be\u0101n must choose between one or the other. They obviously cannot write the same word twice. In order to streamline this process, they generally choose to rely on the preferences of one classical scholar. While the Mad\u012bnah printed mu\u1e63\u1e25af follows the preferences of Imam Ab\u016b D\u0101w\u016bd Sulaym\u0101n Ibn Naj\u0101\u1e25 (d. 496 AH), the South Asian printed mu\u1e63\u1e25af follows the preferences of Imam Ab\u016b al-Q\u0101sim al-Sh\u0101\u1e6dib\u012b (d. 590 AH).<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"6\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-6\">6<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-6\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"6\">Mu\u1e25ammad Shaf\u0101\u02bfat Rabb\u0101n\u012b, \u201cBare \u1e63agh\u012br aur \u02bfarab mumalik main \u1e6dab\u02bf shudah ma\u1e63\u0101\u1e25if ka rasm al-kha\u1e6d\u1e6d: \u02bfilm\u012b aur tab\u0101bul\u012b j\u0101\u02beizah,\u201d al-Q\u0101r\u012b (June 2022): 10-18.<\/span> While there are many examples of this, we will present only one here. The two words \u0623\u064a\u0646 \u0645\u0627 can be written separately or joined in \u0101yah 78 of S\u016brah al-Nis\u0101\u02be. These two words are written as separated in the South Asian ma\u1e63\u0101\u1e25if according to the preference of Imam al-Sh\u0101\u1e6dib\u012b.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"7\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-7\">7<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-7\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"7\">Q\u0101sim ibn Firruh al-Sh\u0101\u1e6dib\u012b, \u02bfAq\u012blat Atr\u0101b al-Qa\u1e63\u0101\u02beid f\u012b Asna al-Maq\u0101\u1e63id, l. 256.<\/span> However, they are written as one word in the Mad\u012bnah printed mu\u1e63\u1e25af according to the preference of Imam Ab\u016b D\u0101w\u016bd ibn Naj\u0101\u1e25, as<img decoding=\"async\" class=\"wp-image-88805 aligncenter\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-102320.png\" alt=\"\" width=\"38\" height=\"32\" \/><\/p>\n<p>This is why the rasm of the two ma\u1e63\u0101\u1e25if will differ in some places.<\/p>\n<h3>Dabt<\/h3>\n<p>Unlike the science of rasm, which comes from how the Qur\u02be\u0101n was written by the \u1e63a\u1e25\u0101bah in the presence of the Prophet <img decoding=\"async\" title=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" alt=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/saw.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/saw.svg\">, the science of \u1e0dab\u1e6d was introduced later. It began to develop during the time of the t\u0101bi\u02bf\u012bn (the generation that followed the \u1e63a\u1e25\u0101bah) and continued to develop as Muslim scholars systematized the dots on letters and vowel markings.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"8\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-8\">8<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-8\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"8\">Ab\u016b \u02bfAmr al-D\u0101n\u012b, Kit\u0101b al-Naq\u1e6d (Cairo: D\u0101r Ibn Kath\u012br, 2018), 202; Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b, al-Itq\u0101n f\u012b \u02bfUl\u016bm al-Qur\u02be\u0101n (Cairo: D\u0101r al-Sal\u0101m, 2013), 2:950.<\/span> However, while they created systems, variations exist within those systems of \u1e0dab\u1e6d. As this science is not one that is based on something that was done during the time of the Prophet <img decoding=\"async\" title=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" alt=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/saw.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/saw.svg\">, any amount of variation in it is permissible, as long as the outline of the word does not change.<\/p>\n<p>The \u1e0dab\u1e6d of the South Asian mu\u1e63\u1e25af and Mad\u012bnah printed mu\u1e63\u1e25af differ greatly, and this is often a cause of confusion for those who learned to read with one mu\u1e63\u1e25af and then try to read from the other. One main difference is the way that the letter hamzah is expressed. The first point to remember is that the letter hamzah did not have a unique shape in the Arabic script when the Qur\u02be\u0101n was bring revealed and written.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"9\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-9\">9<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-9\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"9\">Ibn al-Jazar\u012b, al-Tamh\u012bd f\u012b \u02bfilm al-tajw\u012bd (Beirut: Res\u0101lah Publishers, 2001), 115.<\/span> It was either written as an alif, a w\u0101w or a y\u0101\u02be or was sometimes absent from the outline of the word altogether. The Arabs also had many variations in the way in which they pronounced hamzah, and these were incorporated in the way that the hamzah was written.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"10\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-10\">10<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-10\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"10\">Ab\u016b \u02bfAmr al-D\u0101n\u012b, al-Muqni\u02bf f\u012b ma\u02bfrifat mars\u016bm ma\u1e63\u0101\u1e25if ahl al-am\u1e63\u0101r (Cairo: D\u0101r Ibn Kath\u012br, 2018), 107.<\/span> Therefore, this difference between the two contemporary ma\u1e63\u0101\u1e25if is perfectly permissible.<\/p>\n<p>The Madinah printed mu\u1e63\u1e25af marks every hamzat al-qa\u1e6d\u02bf (a hamzah that will always be read in a word) using the head of \u02bfayn, e.g.,<img decoding=\"async\" class=\"alignright wp-image-88806\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-102857.png\" alt=\"\" width=\"118\" height=\"32\" \/><\/p>\n<p>It marks hamzat al-wa\u1e63l (a hamzah that will only be read when starting from the word) with a small \u1e63\u0101d, e.g.,<img decoding=\"async\" class=\"alignright wp-image-88807\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-103044.png\" alt=\"\" width=\"89\" height=\"32\" \/><\/p>\n<p>However, the South Asian printed mu\u1e63\u1e25af employs a different method. If the hamzat al-qa\u1e6d\u02bf is represented by an alif, the \u1e0dab\u1e6d of the South Asian mu\u1e63\u1e25af places a vowel on the alif to represent a hamzat al-qa\u1e6d\u02bf and leaves a hamzat al-wa\u1e63l empty of any vowel, e.g.,<img decoding=\"async\" class=\"alignright wp-image-88808\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-103236.png\" alt=\"\" width=\"203\" height=\"25\" \/><\/p>\n<p>There are, however, some hamzat al-wa\u1e63l that carry a vowel as well, but these carry a vowel because they occur after a strong sign of waqf, e.g.,<img decoding=\"async\" class=\"alignright wp-image-88809\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-103426.png\" alt=\"\" width=\"99\" height=\"29\" \/><\/p>\n<p>It is assumed that the reader will make waqf before the word. This makes it much easier for non-Arab Muslims to read the word correctly when starting from it, as they may not be as comfortable with reading the correct vowel on a hamzat al-wa\u1e63l that is empty of any vowel marking.<\/p>\n<p>Another difference is whether the shape for alif which is part of the rasm of the word will be considered an alif of madd or the shape for hamzah. For example, in the word<img decoding=\"async\" class=\"alignright wp-image-88810\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-103620.png\" alt=\"\" width=\"44\" height=\"30\" \/>,<\/p>\n<p>the outline of the word allows for an alif, a m\u012bm, a shape for n\u016bn, and an alif at the end, as \u0627\u0645\u066e\u0627. The \u1e0dab\u1e6d of the Mad\u012bnah printed mu\u1e63\u1e25af presents the alif as a letter of madd, and it adds the head of \u02bfayn as a hamzah. However, the \u1e0dab\u1e6d of the South Asian printed mu\u1e63\u1e25af presents the alif in the outline of the word as the shape for hamzah and adds a dagger alif to represent the alif of madd, as<img decoding=\"async\" class=\"alignright wp-image-88811\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-103834.png\" alt=\"\" width=\"28\" height=\"25\" \/><\/p>\n<p>One is not superior to the other. Rather, it is simply the different ways in which the scholars of \u1e0dab\u1e6d have allowed Quranic words to be marked so that they are pronounced correctly by a non-specialized reader.<\/p>\n<p>For those interested in reading more about the history of the development of the Arabic script and other related topics, please read Tash\u012bl al-Rus\u016bm and Tash\u012bl al-\u1e0cab\u1e6d in English by Mufti Mohamed-Umer Esmail (May Allah have mercy on him). PDFs of these two works can be downloaded for free from <a href=\"https:\/\/www.qiraatsimplified.com\/\">www.qiraatsimplified.com<\/a>.<\/p>\n<h3>Waqf Signs<\/h3>\n<div id=\"attachment_88816\" style=\"width: 504px\" class=\"wp-caption alignright\"><img decoding=\"async\" aria-describedby=\"caption-attachment-88816\" class=\" wp-image-88816\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/unnamed-2-2.png\" alt=\"Differences in masahif\" width=\"494\" height=\"182\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/unnamed-2-2.png 467w, https:\/\/muslimmatters.org\/wp-content\/uploads\/unnamed-2-2-300x110.png 300w\" sizes=\"(max-width: 494px) 100vw, 494px\" \/><p id=\"caption-attachment-88816\" class=\"wp-caption-text\">Mad\u012bnah Printed Mu\u1e63\u1e25af in the Naskh Script<\/p><\/div>\n<p>As we all know, where we stop in a sentence can change the way that the listener understands it. At times, an oddly placed pause makes the sentence incomprehensible. Similarly, where we stop in the Qur\u02be\u0101n is important to prevent the meaning from being incomplete or misunderstood. We know from a narration of \u02bfAbdullah ibn \u02bfUmar <img decoding=\"async\" title=\"ra\u1e0dyAll\u0101hu 'anhu (may All\u0101h be pleased with him)\" alt=\"ra\u1e0dyAll\u0101hu 'anhu (may All\u0101h be pleased with him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/ranhu.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/ranhu.svg\"> that the \u1e63a\u1e25\u0101bah used to learn the appropriate stops in the Qur\u02be\u0101n during the time that the Qur\u02be\u0101n was still being revealed.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"11\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-11\">11<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-11\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"11\">Al-Bay\u1e25aq\u012b, al-Sunan al-Kubr\u0101 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 2003), 3:170.<\/span> Ab\u016b Ja\u02bffar al Na\u1e25\u1e25\u0101s (d. 338 AH) and \u02bfAll\u0101mah al-D\u0101n\u012b (d. 444 AH) have said that the Messenger of Allah <img decoding=\"async\" title=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" alt=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/saw.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/saw.svg\"> was taught the importance of making waqf at the completion of meaning by Jibr\u012bl [alyhis] as he <img decoding=\"async\" title=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" alt=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/saw.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/saw.svg\"> was instructed not to conclude an \u0101yah of punishment with an \u0101yah of mercy.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"12\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-12\">12<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-12\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"12\">Ab\u016b \u02bfAmr al-D\u0101n\u012b, al-Muktaf\u0101 f\u012b al-Waqf wa al-Ibtid\u0101\u02be (Amman: D\u0101r \u02bfAmm\u0101r, 2001), 2; Ab\u016b Ja\u02bffar al-Na\u1e25\u1e25\u0101s, Kit\u0101b al- Qa\u1e6d\u02bf wa al-I\u02betin\u0101f (Saudi Arabia: D\u0101r \u02bf\u0100lim al-Kutub, 1996), 13.<\/span> While the importance of making appropriate stops in the Qur\u02be\u0101n was established during the time of the Prophet <img decoding=\"async\" title=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" alt=\"\u1e63allall\u0101hu 'alayhi wa sallam (peace and blessings of All\u0101h be upon him)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/saw.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/saw.svg\">, the exact places of stopping in the entire Qur\u02be\u0101n were not recorded and transmitted. Therefore, the science of waqf and ibtid\u0101\u02be (where one can stop and continue from in the Qur\u02be\u0101n) is as diverse as the interpretations of verses of the Qur\u02be\u0101n. Scholars have differed in the number of categories of appropriate and inappropriate stopping places, as well as where they are.<\/p>\n<p>Keeping this diversity in mind, we now look at the two ma\u1e63\u0101\u1e25if. The South Asian mu\u1e63\u1e25af generally follows both the symbols for stops as well as the places of stopping of Imam Mu\u1e25ammad ibn \u1e6cayf\u016br al-Saj\u0101wand\u012b (d. 560 AH). It is important to note that it also has many other symbols of stops in it as well, and these are not from Imam al-Sajawand\u012b. Only the symbols \u0644\u0627, \u0632 ,\u0635 ,\u062c ,\u0637 ,\u0645 may be attributed to the respected Imam.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"13\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-13\">13<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-13\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"13\">Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b, al-Itq\u0101n f\u012b \u02bfUl\u016bm al-Qur\u02be\u0101n (Cairo: D\u0101r al-Sal\u0101m, 2013), 1:224.<\/span> One of the benefits of Imam Saj\u0101wand\u012b\u2019s system of stops is that they are plentiful, and include two categories, marked by \u0635 and \u0632 where it is highly preferable that the reciter continues reciting. However, these two categories allow those who suffer from shortness of breath to have some extra places to stop that will not alter or corrupt the intended meaning of the verse. As these kinds of stops are missing in the Mad\u012bnah printed mu\u1e63\u1e25af, one may notice that the places for waqf are far fewer than in the South Asian mu\u1e63\u1e25af.<\/p>\n<p>Above was an explanation of the symbols and places of stopping in the South Asian printed mu\u1e63\u1e25af. While the Mad\u012bnah printed mu\u1e63\u1e25af also uses \u062c ,\u0645 ,\u0644\u0627, it has two additional symbols that are different from the South Asian mu\u1e63\u1e25af. These are \u0642\u0644\u06d2 and \u0635\u0644\u06d2 . The Mad\u012bnah printed mu\u1e63\u1e25af uses the symbols for stopping as they were formulated by the committee that King Fuad I of Egypt had commissioned to publish a copy of the Qur\u02be\u0101n. This committee worked under the guidance of the great Q\u0101r\u012b, Shaykh Mu\u1e25ammad \u02bfAl\u012b Khalaf al-\u1e24ussain\u012b al-\u1e24add\u0101d (d. 1357 AH).<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"14\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-14\">14<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-14\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"14\">\u02bfAbd al-Fatt\u0101\u1e25 al-Q\u0101\u1e0d\u012b, T\u0101r\u012bkh al-mu\u1e63\u1e25af al-shar\u012bf (Cairo: Al-Azhar, 2015), 52-53.<\/span> However, while the stop signs used in the Mad\u012bnah printed mu\u1e63\u1e25af are the same as these, the places of stops are determined differently than the mu\u1e63\u1e25af that was commissioned by King Fuad I. Shaykh Mu\u1e63\u0101\u02bfid al-\u1e6cayy\u0101r, whose book was published in 1431 AH, writes that the Mad\u012bnah printed mu\u1e63\u1e25af relies heavily on not only the symbols but also the places of stopping that were marked in the mu\u1e63\u1e25af commissioned by King Fuad I. However, it differs in five hundred fifty-five places, where the scholars of the committee publishing the Mad\u012bnah mu\u1e63\u1e25af gave preference to what they understood to be more correct. The information pages of a Mad\u012bnah mu\u1e63\u1e25af published in 1439 AH, during the reign of King Salm\u0101n, mention that the committee that oversees the publishing of the Mad\u012bnah printed mu\u1e63\u1e25af relied on what was said by scholars of tafs\u012br, books of waqf such as All\u0101mah al-D\u0101n\u012b\u2019s work al-Muktaf\u0101 and Ab\u016b Ja\u02bffar al-Na\u1e25\u1e25\u0101s\u2019s al-Qa\u1e6d\u02bf wa al-I\u02betin\u0101f, as well as what is found in ma\u1e63\u0101\u1e25if that were published earlier. Taking both of these sources into account, we can conclude that the places of stopping in the Mad\u012bnah printed mu\u1e63\u1e25af do not rely on one classical or contemporary source.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"15\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-15\">15<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-15\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"15\">Mu\u1e63\u0101\u02bfid al-\u1e6cayy\u0101r, Wuq\u016bf al-Qur\u02be\u0101n wa athar\u016bh\u0101 f\u012b al-tafs\u012br (Mad\u012bnah: King Fahad Publishing Complex, 1431 AH), 251.<\/span><\/p>\n<p>As scholars differ on the interpretation of the verses of the Qur\u02be\u0101n, they also differ in the determination of the appropriate places to stop.<\/p>\n<p>These are the differences in the symbols of stops and where there are placed. However, there are some other differences as well, such as the Mad\u012bnah printed mu\u1e63\u1e25af does not have any recommendations for stops at the ends of verses, which encourages the reader to stop at the end of every verse. However, the South Asian printed mu\u1e63\u1e25af reflects the connection between the meaning of the verses and those with a strong connection in meaning and grammar are marked with a <img decoding=\"async\" class=\"alignright wp-image-88812\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/Screenshot-2024-03-19-105143.png\" alt=\"\" width=\"15\" height=\"29\" \/><\/p>\n<p>to encourage the reader to continue reciting. This can be helpful for those memorizing the Qur\u02be\u0101n. Some teachers encourage students to read through the ends of verses while memorizing to strengthen the connection between verses in their memory as well as to memorize the vowel on the last letter of the word at the end of a verse. As each verse end is marked with a symbol for stopping or continuing, the reciters know which verses can be joined and which ones should not be joined.<\/p>\n<p>For more information on the science of waqf and ibtid\u0101\u02be, please see Maintaining the Meaning: An Introduction to Waqf and Ibtid\u0101\u02be. It is free to download at <a href=\"https:\/\/recitewithlove.com\/\">www.recitewithlove.com<\/a>.<\/p>\n<h2>Divisions of the Qur\u02be\u0101n<\/h2>\n<p><img decoding=\"async\" class=\" wp-image-88818 alignleft\" src=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-scaled.jpg\" alt=\"\" width=\"473\" height=\"315\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-scaled.jpg 2560w, https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-300x200.jpg 300w, https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-1024x683.jpg 1024w, https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-768x512.jpg 768w, https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-1536x1024.jpg 1536w, https:\/\/muslimmatters.org\/wp-content\/uploads\/omer-haktan-bulut-IaxaNUB4ABA-unsplash-1-1-2048x1365.jpg 2048w\" sizes=\"(max-width: 473px) 100vw, 473px\" \/>The earliest known divisions of the Qur\u02be\u0101n were in groups of five and ten verses. We know that this practice existed while the \u1e63a\u1e25abah were still living.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"16\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-16\">16<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-16\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"16\">Jal\u0101l al-D\u012bn al-Suy\u016b\u1e6d\u012b, al-Itq\u0101n f\u012b \u02bfUl\u016bm al-Qur\u02be\u0101n (Cairo: D\u0101r al-Sal\u0101m, 2013), 2:950; Esmail, Tash\u012bl al-Rus\u016bm, 33.<\/span> Over time, Muslims developed many other ways of dividing the Qur\u02be\u0101n that would facilitate the completion of the whole Qur\u02be\u0101n in a week, or a month. The Mad\u012bnah printed mu\u1e63\u1e25af divides each juz (one thirtieth of the Qur\u02be\u0101n) into eight parts, with a flower marking the beginning of a new part. The South Asian printed mu\u1e63\u1e25af divides each juz into four parts, and it marks the beginning of a new part by mentioning whether it is the completion of a fourth, half, or three-quarters in the margin. The South Asian printed mu\u1e63\u1e25af also includes the division of ruku\u02bf\u0101t, or places where the topic is complete. These are also used in other ma\u1e63\u0101\u1e25if in the world, such as the Turkish and Kuwaiti mu\u1e63\u1e25af. These were designated by \u1e24anaf\u012b scholars of Central Asia around 300 AH.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"17\" data-mfn-post-scope=\"0000000013c0a8c5000000006b8169e4_88796\"><a href=\"javascript:void(0)\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-17\">17<\/a><\/sup><span id=\"mfn-content-0000000013c0a8c5000000006b8169e4_88796-17\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"17\"><\/span><\/p>\n<h2>Conclusion<\/h2>\n<p>What has been presented in this short article are some of the major ways in which the two contemporary ma\u1e63\u0101\u1e25if differ. All of their differences are supported by centuries of scholarship, and the understanding of reliable scholars. It is important to remember that even with all these small differences, the words of the Qur\u02be\u0101n in both copies remain the same. They are both the words of Allah <img decoding=\"async\" title=\"sub\u1e25\u0101nahu wa ta'\u0101la (glorified and exalted be He)\" alt=\"sub\u1e25\u0101nahu wa ta'\u0101la (glorified and exalted be He)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/swt.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/swt.svg\">.<\/p>\n<p>I would also like to remind the reader that while this was a comparison of two contemporary copies, a similar analysis could be done with other ma\u1e63\u0101\u1e25if from other parts of the world, such as North Africa. These would be the main categories in which the ma\u1e63\u0101\u1e25if would differ.<\/p>\n<p>The Ummah finds itself in dark times, and we need the strength that comes from unity and goodwill among believers to persevere through our trials. I pray that Allah <img decoding=\"async\" title=\"sub\u1e25\u0101nahu wa ta'\u0101la (glorified and exalted be He)\" alt=\"sub\u1e25\u0101nahu wa ta'\u0101la (glorified and exalted be He)\" class=\"islamic_graphic\" src=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/png\/swt.png\" width=\"20px\" height=\"20px\" srcset=\"https:\/\/muslimmatters.org\/wp-content\/plugins\/islamic-graphics\/img\/black\/svg\/swt.svg\"> makes this article a means for Muslims to have a better opinion of one another, and that understanding our ma\u1e63\u0101\u1e25if helps us to understand each other, all different, but still following the same d\u012bn that has reached us through hundreds of years of scholarship and struggle. <em>\u0100m\u012bn.<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><em><strong>Related:<\/strong><\/em><\/p>\n<p>&#8211; <a href=\"https:\/\/muslimmatters.org\/2023\/08\/07\/structural-cohesion-in-the-quran-heavenly-order\/\">Structural Cohesion In The Quran: Heavenly Order<\/a><\/p>\n<p>&#8211; <a href=\"https:\/\/muslimmatters.org\/2023\/08\/28\/pursuing-islamic-scholarship-alongside-another-career-guidance-for-aspirants-dr-hatem-el-haj\/\">Pursuing Islamic Scholarship Alongside Another Career? Guidance For Aspirants | Dr. Hatem El Haj<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>As we head to our local masjid this Ramadan, we will invariably find ourselves searching the bookshelves for a mu\u1e63\u1e25af, or a printed copy of the Qur\u02be\u0101n. There is often a wide array of options, and everyone is looking for one that looks familiar to them, while half wondering what exactly the difference is between [&hellip;]<\/p>\n","protected":false},"author":426,"featured_media":88814,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"yes","rop_publish_now_accounts":{"facebook_10162779835525413_128059875822":"","twitter_22332114_22332114":""},"rop_publish_now_history":[],"rop_publish_now_status":"pending","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","date_recorded":"","explicit":"","block":"","filesize_raw":"","_ef_editorial_meta_paragraph_assignment":"","_ef_editorial_meta_checkbox_payment":"","_ef_editorial_meta_user_ghostwriter":"","_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_checkbox_needs-photo":"","_ef_editorial_meta_number_word-count":"","footnotes":""},"categories":[6041,8742,8992,6047,42,95,92],"tags":[227,4158,1204,139,403,10856,133,7236],"coauthors":[10854],"class_list":["post-88796","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-islam","category-arabic-studies","category-featured","category-featured-islam","category-history-and-seerah","category-quran-and-sunnah","category-worship","tag-arabic","tag-featured","tag-history","tag-quran","tag-ramadan-2","tag-rasm","tag-seerah","tag-worship"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.9 - 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