٣. Among the categories of differences mentioned above, there are those which are defined on the basis of whether the difference leads to a change of form, or whether it does not. Here again, it is evident that this is not cause for separate classification. The reason is that retaining the form pertains to the way the word is written, not to the way it is recited. The Quran is the name given to the recitation, not to the script form and not to its written version; and the revelation was in the spoken word, not in writing. Consequently, the variant readings of tall:z and nunshizuha [categories five and three] are to be classified in one category, not two.

٤. The traditions cited above state explicitly that the Quran was initially revealed in one l:zarf. It is evident that the intention here is not to convey that this one l:zarf con‌ stitutes one of the abovementioned variants. How, then, could it be possible to infer that the seven refer to them collectively?

٥. Most of the Quran is a source of agreement among the readers, not of disagree‌ ment. Accordingly, if we add the parts on which they are in agreement to the catego‌ ries of their disagreement, they add up to the number of eight. This means, [accord‌ ing to the above argument], that the Quran was revealed in eight l:zarfs.

٦. The ultimate point of the traditions quoted earlier in this chapter is that the dis‌ agreement over the readers was in fact over specific words. This was mentioned in the story about Umar and others. According to the preceding discussion, this dis‌ agreement forms one of the seven l:zarfs. In resolving their dispute, the Messenger of God (peace be upon him) did not need to offer the excuse that the Quran was re‌ vealed in seven l:zarfs. Is it [even] possible to attribute the coming down of Gabriel with one l:zarf. then two l:zarfs, then three, and, finally seven, to these [word] differ‌ ences? Indeed, al-Jazairi states it very fairly when he says: "There are many opin‌ ions in this matter, and most of them are far from accurate." It would appear that those who maintained these opinions had overlooked the content of the tradition that says that the Quran was revealed according to seven l:zarfs, and that therefore, they [the readers] said what they said.٣٤

Variation in the Readings in Another Sense

According to [the seventh] interpretation, the seven l:zarfs are the points of differ‌ ence in the readings, but in a different sense than discussed so far. Al-Zurqani adopted this opinion and has related it, on the authority of Abu al-Faql al-Razi, in his book al-Lawa il:z:

The points of difference do not exceed the seven /:larfs. First, there are differences in nouns, whether they are singular, dual, or plural, or whether they are masculine or femi‌ nine. Second, there are differences in the conjugation of the verbs, whether they are in past, present, or imperative forms. Third, there are differences pertaining to the aspects of desinential inflection (irab). Fourth, there are differences regarding omission and addition [of words]. Fifth, there are differences pertaining to the position of the words in the verse. Sixth, there are differences caused by phonetic change. Seventh, there are differences of accent among the different dialects, such as opening, softening, empha‌ sizing, articulating the consonants, or contracting a letter into another, and so on.