card the traditions because abiding by their contents is impossible. There are several reasons for that.
First, the above interpretation of the seven f:tarfs is applicable only in some places
in the Quran where it is possible to refer to seven synonymous words. But, inevita‌ bly, it does not apply to most of the Quran. Then, how does one conceive of these seven f:tarfs in which the Quran is said to have been revealed?
Second, if this interpretation means that the Prophet (peace be upon him) per‌
mitted the replacement of words in the existing Quran with other words close in meaning, as stated in some of the traditions, then the very possibility of making such a change would undermine the Quran, which is a timeless miracle and an irrefutable prooffor all people. A rational person would surely know that this would cause people to renounce the revealed Quran and fail to heed it. Is it possible for any reasonable person to imagine that the Prophet would permit the reader to recite, Yasfn wa al‌ dhikri al-a?.fm innaka la-mina al-anbiya just to please those who regard such a thing as permissible? However, this is nothing more than a false accusation. Indeed, God, the Exalted, says:

Say [٠ Mui).ammad]: It is not for me to change it of my own accord. I only follow that which is revealed to me (Q. ١٠:١٥).
If [indeed] it is not for the Prophet to change it of his own accord, how could that be possible for others? The Prophet had taught Barra b. Azib a prayer in which there was the phrase wa nabiyyuka al-ladhf arsalta. Barra read it as wa rasilluka al-ladhf arsalta.٢١ The Prophet ordered him not to write the wordal-rasill (messenger) in place of al-nabf (prophet). ٢٢ If this was the case with a prayer, then how would it be with the Quran? If, however, the purport of the above interpretation is that the Prophet recited the Quran according to the seven f:tarfs, as maintained by the numerous tra‌ ditions cited above, then the one who maintains such an opinion should point out these seven f:tarfs in which the Prophet recited the Quran, for God, the Exalted, has promised to preserve what He has revealed:

Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian (Q. ١٥:٩).

Third, the abovementioned traditions have related that the purpose of revealing the Quran in seven l:zarfs was to make it easier for the Muslim community, because they could not recite according to one dialect. This was what impelled the Prophet to pray God asking Him to increase the number of dialects to seven. Yet we have seen that the differences in readings led some Muslims into mutual accusations of disbe‌ lief, until Uthman restricted the reading to one l:zarf, and destroyed all the other texts.
Certain conclusions may be derived from the above discussion.

١. The dispute over the readings of the Quran was a curse on the Muslim commu‌ nity, whose effects became evident during the caliphate of Uthman. Accordingly, how could it be true that the Prophet (peace be upon him and his progeny) had asked God for something which would cause corruption in the community? And how could it be true that God granted such a request? Many traditions report that the Prophet admonished against disagreement, warning that it would lead to the destruction of the community. Some traditions relate that the Prophets face changed, and became