arbitrariness, especially since some readers other than the seven have been acknowl‌ edged as more important and reliable than the seven, as we shall note. Even if we concede that the seven readers were the most reliable and the most knowledgeable about the features of the readings, it does not follow that uninterrupted transmission is true only of their readings, to the exclusion of all others. Of course, in practice, this would make their readings preferable to the others. Nevertheless, there is a vast difference between these two matters, and the view that all the readings are uninter‌ ruptedly transmitted is necessarily incorrect.

٢. The differences in the reading, however, cause confusion between what is from the Quran and what is not, and make it difficult to differentiate them from the point of form and vocalization. This is not inconsistent with the uninterrupted transmis‌ sion of the original Quran. The substance [of the Quran] remains uninterruptedly transmitted even if there are variations in its form or vocalization. One of the two or more forms [transmitted in the readings] is bound to be from the Quran, even if we do not know exactly which one.

Further Observations

The fact of the matter is that the uninterrupted transmission of the Quran does not necessitate the uninterrupted transmission of the readings as such. Al-Zurqani ad‌ mitted this when he said:

Some people have exaggerated in their commendation of the seven readings, and have maintained that anyone who asserts that there is no need for uninterrupted transmis‌ sion in them has committed an act of disbelief, since that entails that the whole Quran has not been transmitted without interruption. This view is ascribed to the mufti of Andalusia, al-Ustadh Abu SaId Faraj b. Lubb, who was unflinching in his opinion and wrote a lengthy treatise to support his belief and refute those who refuted him. How‌ ever, his reasoning does not hold, for the opinion that the seven readings are not unin‌ terruptedly transmitted does not entail the opinion that the Quran also is not transmit‌ ted uninterruptedly. Why should that follow, when there is such a big difference between the Quran and its seven readings that it could be true that the Quran has been trans‌ mitted without interruption through other readings than the seven, or [transmitted] to the extent that all the readers have agreed upon, or inasmuch as is accepted by anum‌ ber of persons, whether readers or not readers, large enough to ensure that they are not conniving in a falsehood. ١٧

Some others have maintained that the uninterrupted transmission of the Quran [from the Prophet] does not necessitate that the readings have been transmitted with‌ out interruption. Indeed, none of the leading scholars oflegal theory (u uliyyan) arrived at the conclusion that the readings are uninterruptedly transmitted, and that the uninterrupted transmission of the Quran depends on its readings being transmitted without interruption, as maintained by Ibn al-I:Iajib. ١٨ According to al-Zarkashi, in his book al-Burhan, "The Quran and the readings [of the Quran] are two entirely different realities. The Quran is the divine revelation to Mul)ammad (peace be upon him and his progeny), intended to serve as an elucidation [of divine guidance] and a miracle [as evidence of the prophethood of Mul).ammad]. [In contrast], the readings