Revelation Of The Qur'an in the Seven "Ahrûf"

[ummtaalib]

 

Revelation Of The Qur'an in the Seven "Ahrûf" (Al-Qiraa’at-u-Sab’ah)

 

 

 

وفي صحيح البخاري

قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:إِنَّ هَذَا القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ (رقم الحديث 4992)

 

The Prophet salallahu alahi wasallam said,

“This Qur’an has been revealed in seven different ways.” (Sahīh al-Bukhari no.4992)

 

 

It is well-known that the Qur'an was revealed in seven Ahrûf  (singular Harf) since it is mentioned in many hadith. However what is meant by "Ahrûf " has been the subject of much scholarly discussion and differences of opinion.

 

 

As to the exact meaning of this Hadīth and the word ‘Ahruf’, the ‘Ulamā’ have greatly differed. It has remained one of the highly contended topics in their circles for centuries. One of the reasons for this is that no explicit explanation was given by Nabī Sallallāhu ‘Alayhi Wa Sallam or any of the Sahābah or Tābi‘īn (askimam.org)

 

 

 

What is meant by revelation of the Qur’an on seven "ahrûf "? This is a very momentous and lengthy subject, indeed, one of the most complicated discussions on the sciences of the Qur’an. (Mufti Taqi Uthmani )

 

 

 

 

There are many interpretations of what the "ahrûf " actually mean.  Ibn Hibbān rahimahullah states there are approximately 35 different opinions with regards to the understanding of the seven different ways. (darulfiqh.com)

 

 

 

Contrary to the propagation of Orientalists who give the false impression that the seven Ahrûf  are in fact  seven "versions", it will inshaAllah become apparent from the information compiled in this thread that the seven Ahrûf are seven modes/styles/variants of reading which were brought down to one during  the khilafat of Uthmân RA. For any learned Muslim, it is obvious that this false propagation is categorically a deliberate attempt to mislead people.

 

 

The missionaries and the orientalists have always been attacking the Muslim claim of perfect preservation of the Holy Qur’an. They try to make an issue of the Hadith narrations on Seven “Ahruf.” Also while many of their lies can be easily responded to in the light the best interpretation recognized by the scholars, they always run away from the truth alluding to huge differences among the scholars on the point.

 

 

This being a lengthy and complicated subject, for ease in understanding, inshaAllah we intend to compile information from various sources beginning with short concise quotes on a few important points before posting in depth articles.

 

*The most important point to remember is that there exists many opinions since the Prophet sallallaahu 'alayhi wasallam himself did not elaborate or give an explicit explanation.

 

The following is the contents list for this topic:

 

The Ahaadeeth regarding the Ahrûf

The Seven Ahrûf  are not the Seven Famous Qira’aat

The Qira'aat

The Seven Ahrûf brought down to one during  the khilafat of Uthmân RA

Q/A  What does the hadith regarding the Quran being revealed in seven ways mean?

Q/A  7 styles of reading quraan. How did this come about and what is it?

Understanding Seven Ahruf – Part 1 (The weaker explanations) 

Understanding Seven Ahruf – Part 2 (Best Explanation) - Translation of a section from Shaykh Taqi Usmani’s book ‘Uloom al-Qur’an

 

 

[ummtaalib]

The Ahaadeeth regarding the Ahrûf

 

 وفي صحيح البخاري

قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:إِنَّ هَذَا القُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ (رقم الحديث 4992)

 

The Prophet salallahu alahi wasallam said,

“This Qur’an has been revealed in seven different ways.” (Sahīh al-Bukhari no.4992)

 

 

 

Jibril taught me the Qur’an in one “harf” but I turned to him and did not cease asking him to allow more until he ended up at seven “ahruf"  (Sahih Bukhari, Hadith 3219
  Sahih Muslim, Hadith 819)

 

 

 

'Umar b. Khattab said: I heard Hisham b. Hakim b. Hizam reciting Surah al-Furqan in a style different from that in which I used to recite it, and in which Allah's Messenger (may peace be upon him) had taught me to recite it. I was about to dispute with him (on this style) but I delayed till he had finished that (the recitation). Then I caught hold of his cloak and brought him to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, I heard this man reciting Surah al-Furqan in a style different from the one in which you taught me to recite. Upon this the Messenger of Allah (may peace be upon him) told (me) to leave him alone and asked him to recite. He then recited in the style in which I beard him recite it. The Messenger of Allah (may peace be upon him) then said: Thus was it sent down. He then told me to recite and I recited it, and he said: Thus was it sent down. The Qur'an was sent down in seven dialects. So recite what seems easy therefrom. (Muslim)

 

 

 

The incident during the Khilafat of 'Uthman RA regarding the following Hadith:

 

"Qur’an has been revealed on seven “ahruf”. So recite it in a way that is easy for you out of these" (Bukhari)

 

While addressing a congregation, ‘Uthman RA the third Caliph, proclaimed that all those who had heard the tradition from the Holy Prophet sallallaahu 'alayhi wasallam that;

 

The Qur’an was revealed on Seven “Ahruf” each of which was effectual, should stand up. In response to this the number of companions who stood up was so large that they could not be counted.

[ummtaalib]

The Seven Ahrûf  are not the Seven Famous Qira’aat.

 

It is important to note that the seven Ahrûf are not the same as the seven (actually more than seven) Qira’áat of the famous reciters.

 

The seven Qira'aat were compiled by the famous scholar ibn Mujahid ra in the fourth century while the Ahrûf were revealed during the Prophet’s sallallaahu 'alayhi wasallam life.

 

 

Ibn Taymiyyah said: "There is no difference of opinion among the scholars that the seven ahruf are not the same as the seven famous qira’át."

 

 

 

1. 1.‘Sab’ah Ahruf’ – This refers to the words mentioned in the Hadīth. Further explanation shall follow.
2. 2.‘Sab’ah Qirā’āt’ or ‘Seven Modes’ – This refers to the seven types of Qirā’āt (methods of reciting the Qur’ān). (darulifta.net)

 

 

It is important to understand that the Sab‘ah (Seven) Ahruf and the Sab‘ah (Seven) Qirā’āt are not the same thing nor are they entirely different. Rather, the Qirā’āt are a portion of the Ahruf. 

(darulifta.net)

 

 

 

There is a great misconception amongst the people that the term Sab‘ah (seven) Ahruf in the Hadīth refers to the Sab‘ah Qirā’āt. This claim and concept is totally baseless. The Sab‘ah Qirā’āt are a great portion of the seven Ahruf but not the seven Ahruf themselves. It is mere coincidence that both are seven in number.[21] It is evident that Imām Ibn Mujāhid Rahimahullāh only chose the 7 A’immah out of the many acceptable ones in the 4th century whilst the Sab‘ah Ahruf were revealed in the beginning of the 1st century. How can the Hadīth of Sab‘ah (seven) Ahruf then be referring to something that was only done 3 centuries later!

darulifta.net

 

 

 

Note From Mufti Ebrahim Desai Dāmat Barakātuhu:

Students of Hadīth experience much difficulty in understanding the Hadīth: أنزل القرآن على سبعة أحرف

 

Many misunderstand Sab’ah Ahruf as the famous Sab’ah Qirā’āt, Moulānā Nabeel Valli has also studied Qirā’āt and compiled a treatise on the intricacies of the topic. In this brief, Moulānā Nabeel Valli very simply explains the background of Ahruf being the categories/types of differences a Qirā’at and the different recitations of the Qurrā’ will revolve around. While Sab’ah Ahruf itself is a revelation, it is not necessary that the Sab’ah Qirā’āt itself is a revelation. This brief is very useful in understanding some of the intricacies of Qirā’at.  (darulifta.net)

 

 

 

Or Are They?

Mufti Taqi Uthmani's Preference:

From the translation of a section from Shaykh Taqi Usmani’s book ‘Uloom al-Qur’an 

 

Of the several explanations of the seven “ahruf” in Hadith, commentaries and books on the sciences of the Qur’an that we have come across, we prefer the opinion that the phrase refers to seven kinds of variation in the recital of the Qur’an. The reasons for our conviction are;

 

1) According to this view, we do not have to consider “Ahruf” and recitals (qir’aat) as two separate things.

(Full explanation here)

 

 

 

[ummtaalib]

The Qira'aat

 

 

Relationship Between Ahruf And Qirā’āt

It is important to understand that the Sab‘ah (Seven) Ahruf and the Sab‘ah (Seven) Qirā’āt are not the same thing nor are they entirely different.[8] Rather, the Qirā’āt are a portion of the Ahruf. 

 

The word Qirā’at is used in reference to two things:

1. A manner of recitation of the whole Qur’ān adopted by a Sahābī or an Imām of Qirā’at. It is under this category that the Sab‘ah (Seven) or ‘Asharah (Ten) Qirā’āt fall. We shall in future refer to these as ‘Qirā’āt (modes)’ or ‘Qirā’āt’ or ‘modes’ only. Further explanation on this shall soon be presented.
2. Each different mode of reciting a particular word which has multiple modes of recitation. We shall in future refer to these as ‘Qirā’āt (variants)’ or ‘variants’ only – also referred to as Wujuhāt in Arabic.[9]

darulifta.net (Full article here)

 

 

 

Background of The Sab’ah (Seven) Qirā’āt

The differentiation of the reliable Qirā’āt and variants began as early as the first century A.H. And as has always been the system of Islām that its preservation is wholly based on memorisation of knowledge and its transmission from heart to heart, the Qirā’āt and variants too were narrated in this manner. The tradition of compiling and gathering these Qirā’āt in script started much later. Although the earliest book is dated as early as the end of the first century A.H.,[13] most of the famous and authentic books only appeared in the 3^rd century and onwards.

 

The purpose of these books was to serve only as a secondary means of safeguarding the Qirā’āt and variants. Just as the narration of the Qur’ān was based on memorisation and the compilation of its script was mainly to serve as a backup for its safeguarding in case of the loss of Huffāz or some other calamity, the safeguarding of the Qirā’āt and variants was exactly the same. These books would only serve as a backup or reference.

 

As for the preservation by heart, many ‘Ulama sifted through the thousands of narrations and filtered them to attain the authentic variants. For this, they searched for the most authentic narrators they could find in their eras and areas and only narrated from them. And preservation of Dīn – especially the Qur’ān – being a great responsibility upon the Ummah, they placed the most stringent of measures to serve as a yardstick in accepting and rejecting Qirā’āt (variants).

 

The conditions that a Qirā’at (variant) would have to meet in order to be considered part of the Qur’ān were three (3):

 

1. The variant should coincide with the grammar rules of the Arabic language.[14]
2. It should match the orthography (script) of one of the copies of the Qur’ān prepared in the era of ‘Uthmān Radiyallāhu ‘Anhu.
3. It should be narrated through numerous authentic unbroken chains of narrators such that it is not possible to accuse the narrators of fabricating that particular variant (i.e. it should be Mutawātir).[15]

darulifta.net (Full article here)

 

 

Around the turn of the first century of the hijrah appeared the scholars of the Qur’aan after whom the qira’aat of today are named. At this time, along with many other sciences of Islaam, the sciences of the qira’aat were codified. Thus, members of this generation took from the Successors the various recitations that they had learnt from the Companions, and adopted a specific way of reciting the Qur’aan, and this is what is called a qiraa’a. Each of these persons is called a Qaaree, or Reciter. These Qaarees were the most famous reciters of the Qur’aan in their time, and people from all around the Muslim lands would come to them to learn the Qur’aan.

 

To summarise, the qira’aat are particular methodologies of reciting the Qur’aan. They are named after the Qaaree who recited the Qur’aan in that particular manner, and were famous as being the leaders in this field. They represent the various ways that the Companions learnt the Qur’aan from the Prophet (PBUH). They differ from each other in vaious words, proninciations, and rules of recitation (tajweed). They are not the same as the seven ahruf

 

The scholars of the succeeding generations started compiling works on the different qira’aat that were present in their times. For example, Aboo ‘Ubayd al-Qaasim ibn Sallaam (d. 224 A.H.) compiled twenty-five qira’aat, Ahmad ibn Jubayr al-Koofee (d. 258 A.H.) wrote a book on five qira’aat, and al-Qaadee Ismaa’eel ibn Ishaaq (d. 282 A.H.) compiled his book on twenty qira’aat (including the famous ’seven’). Even Muhammad ibn Jareer at-Tabari (d. 310) compiled a work on the qira’aat. However, the most famous of these books is the one by Aboo Bakr Ahmad ibn Mujaahid (d. 324), entitled Kitaab al-Qira’aat, in which he compiled seven of the most famous qira’aat of his time from the major cities of the Muslim world. Shaykh Yasir Qadhi

 

 

The Ten Authentic Qira'aat of the famous Qaaris:

1. Naafi' Al-Madanee. (Madinah)

Imam Malik recited in this manner. Imam Ahmad ibn Hanbal often recited in this manner.

The 2 Qaris who preserved this recitation are Qaloon and Warsh.

2. Ibn Katheer al-Makee. (Makkah)

Imam Shafi recited in this manner.

The 2 Qaris who preserved this recitation are Al-Buzzee and Qumbul.

3. Abu Amr al-Basri (Basra)

The 2 Qaris who preserved this recitation are Ad-Doori and As-Soosee.

4. Ibn Aamir ash-Shami (Syria)

The 2 Qaris who preserved this recitation are Hishaam and Ibn Thakwan.

5. Asim al-Kufi (Koofah)

Imaam Abu Hanifa recited in this manner. Imam Ahmad ibn Hanbal often recited in this manner.

The 2 Qaris who prserved this recitation are Shuba and Hafs

6. Hamzah Al-Kufi (Koofah)

The 2 Qaris who preserved this recitation are Khalaf (who also has his own Qira'at #10) and Khallaad.

7. Al-Kisaa'ee

The 2 Qaris who preserved this recitation are Al-Layth and ad-Doori (same one as before).

8. Abu Ja'far Al-Madanee (Madinah)

The two Qaris who preserved this recitation are Isa and Sulayman.

9. Yaqub ibn Al-Basri (Basra)

Imam Bukhari recited in this manner.
The 2 Qaris who preserved this recitation are Ruways and Rooh.

10. Khalaf (same one who preserved Hamzah's recitation, but this is his own method of reciation)

The 2 Qaris who preserved this reciation are Ishaq and Idris.

 

Today, 95% of the world recites Hafs an Asim, 3% Warsh an Naafi, 7% Qaloon an-Naafi, 3% Ad-Doori an Abu Amr and 1% Ibn 'Aamir.

[ummtaalib]

The Seven Ahrûf brought down to one during  the khilafat of Uthmân RA

 

 

When Sayyiduna ‘Uthman (may Allah be pleased with him) became the Khalifah, Islam had already spread to the far-flung lands of Byzantine and Iran. People embracing Islam in the new areas would learn the Quran from Muslim soldiers or from traders from whom they had found the blessing of Islam. Also, the Quran was revealed with “Seven Recitations” and different Companions had learnt it from the Holy Prophet (upon him blessings and peace) according to different modes of recitation. Hence, every Companion taught the Quran to his disciples in accordance with the particular reading he had learnt from the Prophet (upon him blessings and peace). In this manner, variations in recitation reached distant countries.

 

As long as the people were aware that the Quran was revealed with “Seven Recitations” these variations caused no harm. But when these variations reached far-out countries and the fact that the Quran was revealed with “Seven Recitations” could not gain due publicity, disputes among people started to occur. Some people insisted that their own reading was correct and that of others incorrect. These disputes gave rise to the danger on one hand that people might fall into the grave error of declaring recitations of the Quran that had been transmitted through uninterrupted succession as incorrect.

 

On the other hand, there was no standard copy of the Quran anywhere in the world that could be the rallying authority for the entire Muslim nation except the one in Madinah that had been transcribed by Zayd ibn Thabit (may Allah be pleased with him). Since other copies were written individually and there was no provision to incorporate all the seven versions of recitation in them, the only reliable method to resolve these disputes was to disseminate transcripts incorporating all the valid recitations throughout the Islamic world. Through them, Muslims could then gauge the authenticity and validity of each recitation. Sayyiduna ‘Uthman (may Allah be pleased with him) accomplished this remarkable feat during the period of his caliphate.

(Mufti Taqi Uthmani)

 

 

 

 

 

Permission had already been given by Nabi (S.A.W.) to recite the Qur’an in seven different manners, which is commonly known as Al-Qiraa’at-u-Sab’ah. It is for this reason that the recitation of one Sahabah varied from another. Every Sahaabi or his student was not learned in reciting the Qur’an according to the seven different styles. As a result, with the passing of time, differences started occurring amongst some of the Qurraa (Teachers of Tajweed).  Each Qari claimed that the Qur’an was revealed according to the manner in which he recited and that the others were reading and teaching an incorrect version of the Qur’an. Noticing these conditions Hazrat Uthmaan (R.A.) became concerned. He therefore consulted the Sahabah who were currently residing in Madinah with regards to a solution to the matter. This meeting was attended by Hazrat Ali (R.A.), Hazrat Zaid bin Thaabit (R.A.), Hazrat Huzaifah bin Yamaan (R.A.) and other eminent Sahabah who were Huffaz of the Holy Qur’an. The outcome of this meeting was that the Qur’an will be compiled for a second time in light of the copy first compiled in the time of Hazrat Abu Bakr (R.A.) and thereafter many copies would be made and distributed to all the Islamic states and cities. This copy would be regarded as the original text. All other copies of the Qur’an were to be burnt and every person was to read the Qur’an according to this copy, thus wiping out the possibility of any differences in reading and teaching the Qur’an.

 

Hazrat Uthmaan (R.A.) assigned this task to four Sahabah, namely Hazrat Zaid bin Thaabit (R.A.), Abdullah bin Zubair (R.A.), Hazrat Sa’eed bin Al -’Aas (R.A.) and Hazrat Abdurrahman bin Harith bin Hishaam (R.A.). This group of Sahabah had the Qur’an compiled in the time of Hazrat Abu Bakr (R.A.) at their disposal and took great assistance from it in compiling the second copy. They further asked all the Sahabah to forward whatever portions of the Qur’an were in their possessions. After making a thorough research and closely examining the different portions of the Qur’an received from other Sahabah, the compilation was successfully accomplished.

 

In this second edition the Surahs were formatted in their proper sequence, since this was not found in the first edition, and it was conclusive of all the seven different styles.

Jameah Mahmoodiyah

 

[ummtaalib]

What does the hadith regarding the Quran being revealed in seven ways mean?

 

Question:

Please explain the hadith regarding the Quran being revealed in seven different ways in an easy manner?

 

Answer:

 

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

The Prophet salallahu alahi wasallam said,

“This Qur’an has been revealed in seven different ways.”[1] (Sahīh al-Bukhari no.4992)

 

There are so many interpretations of what seven ways actually mean.  Ibn Hibbān rahimahullah states there are approximately 35 different opinions with regards to the understanding of the seven different ways.[2]

 

Different scholars have given preference to different opinions.  One view adopted by Ibn Jarīr al-Tabari rahimahullah and the majority of the latter scholars is:

 

The Qur῾ān was revealed in the dialect of the Quraysh, the tribe to which the Prophet salallahu alaihi wasallam belonged to.  In the initial phase of Islam, the majority of the converts were from Makkah, hence they were all familiar with the dialect and pronunciation of the Quraysh.

 

After migration, many tribes from across the Arabian Peninsula accepted Islam.  These tribes varied in their dialects and pronunciations of Arabic.  It was very difficult for these tribes to pronounce or adopt the dialect of the Quraysh.  Their tongues were moulded to their dialect and in addition, the majority of them were illiterate.  The Qur῾ān had not been recorded in script, making it even more difficult to learn the Qur῾ān in their dialect.  The Prophet salallahu alaihi wasallam requested if the Qur῾ān can be recited in many modes to make it easy for all the tribes.  He feared that the converts will err in the recitation of the Qur῾ān.  Thus, permission was granted for the tribes to recite in their dialect.

 

So according to one interpretation, these seven modes refer to the seven different dialects of the tribes of the Arabian Peninsula in the time of the Prophet salallahu alaihi wasallam.

 

The other tribes had six different dialects to adopt in the recitation.  Seven dialects were permitted as only seven dialects were eloquent and well spoken.

 

The Qur῾ān was not literally revealed in another six ways.  In reality, it was only revealed in the dialect of the Quraysh.  Since permission was granted from Allah to recite in the other six modes, these six modes were regarded as ‘revealed’ figuratively.

 

The people learnt the other modes from the Prophet salallahu alaihi wasallam also.  They did not recite according to their liking.

 

The companions were aware that the Qur῾ān was actually revealed in the dialect of the Quraysh.  Permission for the other dialects was only a temporary measure.  When the other tribes mixed with the Qurayshi Muslims and reading and writing became common, the seven modes became a source of disagreement and conflict.  Thus, with the consensus of the Sahabah radiallahu anhum, the Qur῾ān was officially declared and launched in the dialect of the Quraysh and all other dialects were banned in the caliphate of Sayyiduna Uthmān radiallahu anhu.[3]

 

And Allah Ta’āla Knows Best

Mawlana Faraz ibn Adam

www.darulfiqh.com

[ummtaalib]

Question

I want to know about the 7 styles of reading quraan. How did this come about and what is it? I heard of these Warsj of Nafi’ and Hafs  ‘Asim.  

 

 

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

Introduction

The word ‘Qirā’at’ according to the dictionary means ‘to recite’ or ‘to read’. It is used for any type of reading, be it the Qur’ān or any other literature.

 

According to the terminology of the ‘Ulamā’, the word ‘Qirā’at’ when used in relation to the Qur’ān means ‘a special manner of reciting the Qur’ān according to that which was recited by an Imām[1] of Qirā’at’.[2] Therefore, the manner in which the Qur’ān is recited will be called ‘Qirā’at’ and the recitation itself will be called ‘Tilāwat’.

 

The cornerstone of the different Qirā’āt (variants) is a Hadīth of Nabī e, “The Qur’ān has been revealed in seven Ahruf (categories of differences).[3]” (Bukhari)

 

Due to the fact that this Hadīth is the pivot upon which the entire science of Qirā’at revolves, we shall to the best of our ability try and explain the different aspects of Qirā’at in relation to this Hadīth as explicitly and briefly as possible, leaving out the intricate technicalities, except where necessary.

 

An important point to take note of, which will help the reader with a clear understanding, is that two similar terminologies have been used in this answer, which although are similar in context but are very different in meaning:

1. ‘Sab’ah Ahruf’ – This refers to the words mentioned in the Hadīth. Further explanation shall follow.
2. ‘Sab’ah Qirā’āt’ or ‘Seven Modes’ – This refers to the seven types of Qirā’āt (methods of reciting the Qur’ān).

 

Background And Origin of Qirā’ah

The fact that all the Ambiyā’ ‘Alayhimus Salām before Nabī Sallallāhu ‘Alayhi Wa Sallam were sent to specific tribes and for a specific period of time while Nabī Sallallāhu ‘Alayhi Wa Sallam was sent as a universal Nabī till the final day, is well known. It is in accordance to this, that every Nabī came equipped with that which was necessary to help him accomplish his mission.

 

As Nabī’s Sallallāhu ‘Alayhi Wa Sallam mission was gigantic, he was also equipped accordingly. He was sent directly to a nation who spoke the most fluent of languages and that too in a myriad of dialects. And as Islām was spreading like wildfire, it was the need of the hour for such a divine scripture to be revealed which could be read in a multitude of ways without any conflicting differences of meaning, so as to accommodate the different dialects of the tribes. Although the Qur’ān was not revealed according to the different dialects, it was revealed in such a manner which accommodated all the dialects.

 

This is understood from the Hadīth of Nabī Sallallāhu ‘Alayhi Wa Sallam, “The Qur’ān has been revealed in Sab‘ah (seven) Ahruf.”  (Bukhārī)

 

Meaning of The Sab’ah (Seven) Ahruf

As to the exact meaning of this Hadīth and the word ‘Ahruf’, the ‘Ulamā’ have greatly differed. It has remained one of the highly contended topics in their circles for centuries. One of the reasons for this is that no explicit explanation was given by Nabī Sallallāhu ‘Alayhi Wa Sallam or any of the Sahābah or Tābi‘īn.[4]

 

After a deep study of the Qur’ān and the different Qirā’āt (variants), some ‘Ulamā’ have explained such a meaning which explains the Hadīth fairly well, leaving little doubt.  This is considered as the most preferred view according to many later scholars.[5]

 

This view states that the term Sab‘ah (seven) Ahruf refers to seven categories of differences around which the differences of Qirā’at revolve. We cannot ascertain the exact number of Qirā’āt (variants) revealed upon Nabī Sallallāhu ‘Alayhi Wa Sallam but it is certain that whatever differences these Qirā’āt have revolve around these categories.[6]

 

For example, one category constitutes the difference of a word (noun) either being singular or plural, or it being either in the masculine or feminine form. One Qirā’at (variants) may use a word (noun) in the singular form whilst the others in the plural form. Similar is the case of the masculine and feminine forms. There are seven such categories of differences.

 

This does not mean that every word of the Qur’ān can be recited in multiple ways. Only specific words that have been narrated from Nabī Sallallāhu ‘Alayhi Wa Sallam can be recited in multiple ways. And it also does not mean that such words can be recited in seven different ways. [7] Though some can be, but majority of such words can be recited in only 2 or 3 ways. Thus, the seven Ahruf refers to the basic categories of the differences that can be found in the entire Qur’ān and not the number of ways a certain word can be recited.

 

Relationship Between Ahruf And Qirā’āt

It is important to understand that the Sab‘ah (Seven) Ahruf and the Sab‘ah (Seven) Qirā’āt are not the same thing nor are they entirely different.[8] Rather, the Qirā’āt are a portion of the Ahruf. 

 

The word Qirā’at is used in reference to two things:

1. A manner of recitation of the whole Qur’ān adopted by a Sahābī or an Imām of Qirā’at. It is under this category that the Sab‘ah (Seven) or ‘Asharah (Ten) Qirā’āt fall. We shall in future refer to these as ‘Qirā’āt (modes)’ or ‘Qirā’āt’ or ‘modes’ only. Further explanation on this shall soon be presented.
2. Each different mode of reciting a particular word which has multiple modes of recitation. We shall in future refer to these as ‘Qirā’āt (variants)’ or ‘variants’ only – also referred to as Wujuhāt in Arabic.[9]

ا

 

What was revealed upon Nabī Sallallāhu ‘Alayhi Wa Sallam was the seven Ahruf. These are basic categories of differences whilst the components contained therein are the variants. For instance, in the category which constitutes the difference of a word being singular or plural, an example is:        (وَالَّذِيْنَ هُمْ لِاَمَانتِهِمْ وَ عَهْدِهِمْ رَاعُوْنَ) ) in the plural form and وَالَّذِيْنَ هُمْ لِاَمَانَتِهِمْ وَ عَهْدِهِمْ رَاعُوْنَ) ) in the singular form. These two words are called variants (Wujuhāt). Similarly, every such difference in the Qur’ān is called a Qirā’at (variant), irrespective of which category of differences it falls under. Therefore, the different Qirā’āt (variants) are components that make up the Ahruf.

 

Thus, we can conclude that the Ahruf and variants were revealed upon Nabī Sallallāhu ‘Alayhi Wa Sallam. As for the first type of Qirā’āt, they were not exactly revealed as they are recited nowadays. Further explanation on this shall soon be given later on.

 

Note: At times, the word Qirā’at is used to refer to the subject or science of Qirā’at. This usage will be evident from the context it is used in.

 

Revelation of Qirā’āt (variants)

The revelation of the different Qirā’āt (variants) began after the emigration to Madīnah. When droves of people from different tribes started embracing Islam and they found it difficult to recite the Qur’ān, Allāh eased this difficulty by revealing the different Ahruf and Qirā’āt.

 

Till Nabī’s Sallallāhu ‘Alayhi Wa Sallam emigration to Madīnah, whatever was revealed could only be recited in one manner. There were no differences or variants in any word.[10]

 

It should be noted that the different Qirā’āt (variants) are not a variation of narrations but they are a variation of revelation. This means that all the acceptable Qirā’āt (variants) were revealed as they are and the differences are not due to different narrations of the same word.[11]

 

As for the science of Hadīth, many such narrations of a single Hadīth can be found which differ in their wordings. This is mostly because it was permissible to narrate a Hadīth in one’s own words as long as the meaning was maintained. This caused a variation of narrations. But this was not permissible when narrating the Qur’ān. It was necessary to maintain the original words. Therefore, it is understood that the variants of the Qur’ān were revealed as they are whilst the many variants of the Hadīth are the work of the narrators.[12]

 

Narration of Qirā’āt (variants)

Nabī Sallallāhu ‘Alayhi Wa Sallam taught the Sahābah the Qur’ān as it was revealed. In this way many Sahābah learnt much of it directly from Nabī Sallallāhu ‘Alayhi Wa Sallam. But many of them learnt great portions of it from each other due to Nabī’s Sallallāhu ‘Alayhi Wa Sallam engrossment in other responsibilities of prophet hood. These noble Sahābah took great precaution in narrating and teaching whatever they had learnt. They would not tolerate the slightest of alterations in the Qur’ān.

 

 The Sahābah’s knowledge with regards to the Qur’ān differed from each other. There were those who had memorized most of the Qur’ān in Nabī’s Sallallāhu ‘Alayhi Wa Sallam era while others had only learnt a portion of it.

 

After the demise of Nabī Sallallāhu ‘Alayhi Wa Sallam, the wars and conquests of many surrounding countries began. Due to this, the Sahābah dispersed in different directions and taught the new Muslims what they knew of the Qur’ān according to the different Qirā’āt (variants) they had learnt. Thus, the narration of the Qur’ān with its different Qirā’āt (variants) began.

 

But the protection, propagation and narration of the Qur’ān were much more complicated than it seemed. Together with the many acceptable and reliable variants, people later narrated such variants that were not proven to be part of the Qur’ān. This was because they were unaware that these variants had either been abrogated or had some other discrepancies. These unacceptable variants were of a few types:

 

• Some were abrogated during the lifetime of Nabī Sallallāhu ‘Alayhi Wa Sallam.
• Some did not match the script upon which the Sahābah had consensus of only it being the Qur’ān.
• Some had extra or less words in comparison to the narrations of majority of the narrators.
• Some had none of the above mentioned discrepancies but were isolated narrations that contradicted what majority of the narrators had.   

 

As Islām spread quickly, these unacceptable variants quickly spread all over the Muslim empire. A mixture of acceptable and unacceptable variants and narrations mushroomed in all the major cities that were the centres of learning.

But Allāh’s promise of safeguarding the Qur’ān was never to fail. He created such men who dedicated their lives to this cause. They collected, researched and taught the acceptable Qirā’āt (modes) and variants. They separated what truly was the Qur’ān from the rest. The work of these great personalities marked the inception of a new chapter in the history of the science of Qirā’at.

 

Background of The Sab’ah (Seven) Qirā’āt

The differentiation of the reliable Qirā’āt and variants began as early as the first century A.H. And as has always been the system of Islām that its preservation is wholly based on memorisation of knowledge and its transmission from heart to heart, the Qirā’āt and variants too were narrated in this manner. The tradition of compiling and gathering these Qirā’āt in script started much later. Although the earliest book is dated as early as the end of the first century A.H.,[13] most of the famous and authentic books only appeared in the 3^rd century and onwards.

 

The purpose of these books was to serve only as a secondary means of safeguarding the Qirā’āt and variants. Just as the narration of the Qur’ān was based on memorisation and the compilation of its script was mainly to serve as a backup for its safeguarding in case of the loss of Huffāz or some other calamity, the safeguarding of the Qirā’āt and variants was exactly the same. These books would only serve as a backup or reference.

 

As for the preservation by heart, many ‘Ulama sifted through the thousands of narrations and filtered them to attain the authentic variants. For this, they searched for the most authentic narrators they could find in their eras and areas and only narrated from them. And preservation of Dīn – especially the Qur’ān – being a great responsibility upon the Ummah, they placed the most stringent of measures to serve as a yardstick in accepting and rejecting Qirā’āt (variants).

 

The conditions that a Qirā’at (variant) would have to meet in order to be considered part of the Qur’ān were three (3):

 

1. The variant should coincide with the grammar rules of the Arabic language.[14]
2. It should match the orthography (script) of one of the copies of the Qur’ān prepared in the era of ‘Uthmān Radiyallāhu ‘Anhu.
3. It should be narrated through numerous authentic unbroken chains of narrators such that it is not possible to accuse the narrators of fabricating that particular variant (i.e. it should be Mutawātir).[15]

 

Note: From here onwards, wherever the word ‘acceptable’ is used in relation to Qirā’āt (modes) and variants, it will mean that they conform to these 3 conditions. And where the words ‘reliable’ or ‘authentic’ are used will mean that such Qirā’āt (modes) and variants have authentic chains of narration but not as mentioned in the third condition regardless of whether they meet the other 2 conditions or not.

 

Whichever Qirā’āt (variants) met all three conditions were considered acceptable. These conditions remained the yardstick throughout the centuries and ‘Ulamā’ based their research on these.[16]

 

Many ‘Ulamā’ singled out the acceptable variants and rejected the rest and these continued to be narrated from heart to heart. But with the overwhelming presence of so many unacceptable and unauthentic variants, many people were still in the dark with regards to the acceptable ones.

 

The 3^rd century saw the appearance of many compilations of Qirā’āt (modes) and variants. These compilations were of 2 types:

1. Some ‘Ulamā’ gathered whatever Qirā’āt they had knowledge of and transcribed them, regardless of whether they were authentic or not. This caused a problem of uncertainty with regards to the acceptability of the variants.
2. Others selected certain Qirā’āt from the many that they had learnt from different teachers. This was done in order to present to the students of Qirā’āt a few acceptable Qirā’āt that they could easily learn rather than learning all of them. Generally such ‘Ulamā’ selected what they considered to be the most famous or most acceptable.[17]

 

This resulted in different counts of Qirā’āt in each compilation. Some compiled 5, whilst others had 7, 8, 10, 14, and 25. Some had even greater numbers.

 

From amongst these ‘Ulamā’, the personality of Imām Abū Bakr Ibn Mujāhid[18] Rahimahullāh – who passed away in 324 A.H. – stands out. Many others accomplished this task before and after him but his fame and acceptance in the Muslim empire was so overwhelming that he was considered the highest authority on Qirā’at during his era. Due to this, his book which consisted of the Qirā’āt of seven A’immah gained widespread acceptance and fame all over the Muslim world.

Such great was the fame of Imām Ibn Mujāhid Rahimahullāh that Imām Jazrī Rahimahullāh says, “I have no knowledge of any Imām of Qirā’at whose students were greater in number then those of Ibn Mujāhid. And we have not heard of greater crowds of students around anybody than those around him.”[19]

 

Therefore, thousands of students studied these Qirā’āt under him and many others learnt them from his students. Thus, a trend of narrating only these seven Qirā’āt began despite the presence of many other acceptable ones some of which were even more accepted by the ‘Ulamā’ then these. Eventually these came to be known as the Sab‘ah (seven) Qirā’āt.

 

These were the Qirā’āt of Imām Nāfi‘ Madanī Rahimahullāh, Imām Ibn Kathīr Makkī Rahimahullāh, Imām Abū ‘Amr Basrī Rahimahullāh, Imām Ibn ‘āmir Shāmī Rahimahullāh, Imām ‘āsim Kūfī Rahimahullāh, Imām Hamzah Kūfī Rahimahullāh and Imām Kisā’ī Kūfī Rahimahullāh.

 

Imām Ibn Mujāhid Rahimahullāh researched the various prevalent Qirā’āt and variants for years. He did not only suffice at this, but he also analysed and researched the narrations of those narrating from the A’immah. He mastered and taught these seven Qirā’āt for many years, exerting all his time, energies, knowledge and capability. Finally, satisfied with his choice, he compiled them in his famous book called Kitāb-us-Sab‘ah Fil Qirā’āt.[20]

   

There is a great misconception amongst the people that the term Sab‘ah (seven) Ahruf in the Hadīth refers to the Sab‘ah Qirā’āt. This claim and concept is totally baseless. The Sab‘ah Qirā’āt are a great portion of the seven Ahruf but not the seven Ahruf themselves. It is mere coincidence that both are seven in number.[21] It is evident that Imām Ibn Mujāhid Rahimahullāh only chose the 7 A’immah out of the many acceptable ones in the 4th century whilst the Sab‘ah Ahruf were revealed in the beginning of the 1st century. How can the Hadīth of Sab‘ah (seven) Ahruf then be referring to something that was only done 3 centuries later!

 

The choice of these A’immah and their Qirā’āt was largely based on the fact that they were widely accepted in their respective cities. It was as though the people approved of these Qirā’āt. This was due to a few reasons: 

 

1. These A’immah had dedicated their lives to the science of Qirā’at.
2. Their Qirā’āt (variants) did not contravene the Arabic grammar and the Uthmānī orthography (script).
3. They were given exceptionally long lives in which the people unanimously accepted their Qirā’āt.
4. Their chains of narrators linking them to Nabī Sallallāhu ‘Alayhi Wa Sallam were exceptionally authentic.
5. Their knowledge of Qirā’at and the Arabic language placed them a level above the rest in society and more importantly in the circles of the ‘Ulamā’.[22]

 

Note: It is important to note that there were other A’immah who also had these characteristics in them but were not included in these seven. The acceptability of their Qirā’āt was no less than these. The compilations of many other ‘Ulamā’ other than Imām Ibn Mujāhid Rahimahullāh included these Qirā’āt.

 

These seven A’immah had many narrators who preserved and narrated the Qirā’at of their respective Imām. At times, the narrators were direct students of the Imām and at times they narrated through the means of the students of the Imām. Many times, they would differ with each other in certain variants. This was due to their Imām having taught some of them certain such variants which he did not teach the others.

 

‘Ulamā’ then only chose two narrators for each Imām and left out the rest, thus choosing a total of 14 narrations. The reason for choosing two was the same as that of choosing the seven Qirā’āt i.e. abridging the Qirā’āt for learning and narrating purposes. They carefully chose these particular narrators because their narrations encompassed most of what the other narrators had.[23]

 

These narrators were those who are known today as Imām Warsh who is a narrator of Imām Nāfi’s Qirā’at, Imam Hafs who is a narrator of Imām ‘Āsim’s Qirā’at, etc.

 

But Imām Ibn Mujāhid’s Rahimahullāh work gained so much fame that many Muslims were led to believe that these were the only acceptable Qirā’āt and narrations. Anything beyond this was deemed unacceptable whereas this contradicts reality.

 

Background of The ‘Asharah (Ten) Qirā’āt

Despite many people clinging on to the Sab‘ah Qirā’āt, there still were other authentic and acceptable Qirā’āt present. Although they were not as famous as the seven, large numbers of people had accepted them. They were also taught, learnt and narrated. History bears testimony that rather than learning the Sab‘ah Qirā’āt, many people only learnt these Qirā’āt. Therefore, their reliability and acceptability was no less than the Sab‘ah Qirā’āt.

 

But the acceptability of any Qirā’at largely depends on how many people learn and narrate it in every era. If enough people do not narrate it, then it might still be reliable but not proven to be a part of the Qur’ān if it has any discrepancies from those mentioned previously. So from these other Qirā’āt, 3 continued to be narrated extensively through numerous authentic unbroken chains of narrators, thus meeting the 3 conditions for the acceptance of a Qirā’at that we previously discussed. These were the Qirā’āt of Imām Abū Ja‘far Yazīd Ibn Qa‘qā‘ Rahimahullāh, Imām Ya‘qūb Al-Hadramī Rahimahullāh and Imām Khalaf Ibn Hishām Rahimahullāh.

 

Imām Khalaf Rahimahullāh, who is a narrator of Imām Hamzah Rahimahullāh of the Sab‘ah Qirā’āt, has his own choice of acceptable variants which are relatively different from his narration from Imām Hamzah Rahimahullāh (in the Sab‘ah Qirā’āt). These variants form a whole separate Qirā’at which is part of these three Qirā’āt.

 

These three came to be known as the Thalātha (Three) Qirā’āt and these combined with the Sa‘bah (Seven) Qirā’āt came to be known as the ‘Asharah (Ten) Qirā’āt. The term Sa‘bah Qirā’āt was coined in the beginning of the 4^th century by Imām Abū Bakr Ibn Mujāhid Rahimahullāh whilst the term ‘Asharah Qirā’āt was coined in the mid 4^th century. The first personality who compiled these 10 Qirā’āt was Imām Abū Bakr Ibn Mahrān[24] Rahimahullāh – who passed away in 381 A.H.[25] He maintained the system of choosing Qirā’āt adopted by Imām Ibn Mujāhid Rahimahullāh. His work encompassed all the acceptable Qirā’āt present.

 

Apart from these 10 Qirā’āt, there still were a few others that were famous and reliable to a large extent. But they did not gain much acceptance in their respective cities and were not learnt and narrated by enough people. Some of their variants also did not match the ‘Uthmānī orthography (script). These Qirā’āt have also been compiled by ‘Ulamā’ but for reasons other than the preservation of the Qur’ān. This is because they are not proven to be part of the Qur’ān. There are 4 such Qirā’āt.[26] These make up the Arba‘-‘Asharah (Fourteen) Qirā’āt.

 

The compilations on Qirā’at after this were mostly based on the Sa‘bah or ‘Asharah Qirā’āt. ‘Ulamā’ either followed in the footsteps of Imām Ibn Mujāhid Rahimahullāh, gathering a few famous Qirā’āt, and expounded on them, or they gathered the ‘Asharah Qirā’āt in trying to gather and expound on all the acceptable Qirā’āt. And because the compilation and narration of Qirā’āt had other benefits apart from safeguarding the Qur’ān, the unreliability of many other Qirā’āt did not stop the ‘Ulamā’ from compiling them and deriving other benefits. Therefore, till now some ‘Ulamā’ have also been compiling the unacceptable Qirā’āt.

 

The Sa‘bah Qirā’āt remained more popular then the ‘Asharah Qirā’āt throughout the ages. This may have been due to the fact that ‘Ulamā’ wrote such books on the Sa‘bah Qirā’āt which were easy to understand[27] or memorise[28], facilitating easy learning of these Qirā’āt. Such books on the ‘Asharah Qirā’āt were not easily found or were not found at all. Much later, ‘Ulamā such as Imām Jazrī Rahimahullāh – who passed away in 833 A.H. – compiled such books either separately for the Thalāthah Qirā’āt[29] or comprehensive books for the ‘Asharah Qirā’āt.[30]

 

And Allah Ta’āla Knows Best Nabeel Valli

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net

 

Note From Mufti Ebrahim Desai Dāmat Barakātuhu:

Students of Hadīth experience much difficulty in understanding the Hadīth:

أنزل القرآن على سبعة أحرف

 

Many misunderstand Sab’ah Ahruf as the famous Sab’ah Qirā’āt, Moulānā Nabeel Valli has also studied Qirā’āt and compiled a treatise on the intricacies of the topic. In this brief, Moulānā Nabeel Valli very simply explains the background of Ahruf being the categories/types of differences a Qirā’at and the different recitations of the Qurrā’ will revolve around.

 

While Sab’ah Ahruf itself is a revelation, it is not necessary that the Sab’ah Qirā’āt itself is a revelation. This brief is very useful in understanding some of the intricacies of Qirā’at.

 

 

1]  A highly knowledgeable, authoritative and reliable personality in a particular science of Dīn.

[2]  At-Tibyān Fī ‘Ulūm-il-Qur’ān, Pg 57 / Manāhil-ul-‘Irfān, Vol. 1, Pg 336

 

[4]  ‘Ulūm-ul­-Qur’ān, Pg 116.

[5]  Manāhil-ul-‘Irfān, Vol. 1, Pg 146

 Al-Itqān, Pg 124

 

[6]  This view is attributed to 4 ‘Ulamā’: ‘Allāmah Ibn Qutaibah, Qādī Ibn Tayyib, Imām Abu-ul-Fadl Rāzī and Imām Jazrī. They have slightly differed in specifying the 7 categories but those outlined by Imām Rāzī þ are the most comprehensive, and include whatever the other 3 ‘Ulamā’ have outlined and even more. His choice of categories are:

 

a)     Difference of nouns being singular or plural, or being in the masculine or feminine form.

b)    Difference of verbs being in the past, present or imperative tense.

c)     Differences of grammar rules. (Nahw and Sarf rules)                                   

d)    Difference of omission and addition of words in different Qirā’āt (variants).                   

e)     Difference of a word preceding another in one Qirā’at (variant) and the opposite in another.

f)      Difference of interchanging words or letters for each other.

g)     Difference of dialects in particular words. (Manāhil-ul-‘Irfān, Vol 1, Pg 132 / Al-Itqān, Pg 125)                                 

 

[7]  Manāhil-ul-‘Irfān, Vol. 1, Pg 131

 

[8] ‘Ulūm-ul-Qur’ān, Pg 99

[9] At times the words Harf or Ahruf are used for both these types of Qirā’āt. For example, the Harf of Zaid Ibn Thābit t or the Harf of Imām Nāfi‘þ. Although this usage has not been adoted in this book, but can be found in certain Arabic texts.

[10]  One may object that the Makkī verses also have multiple Qirā’āt (variants), then how is it possible that the different Qirā’āt (variants) were revealed in Madīnah and not in Makkah?

 

The answer to this is that Nabī e would recite whatever had been revealed of the Qur’an to Jibra’īl u each year in Ramadān and he also recited  almost the entire Qur’an twice to Jibra’īl u in Ramadān 10 A.H. in which the Qirā’āt (variants) pertaining to the Makkī verses were revealed and recited.

 

[11]  Manāhil-ul-‘Irfān, Vol. 1, Pg 128 / Muqaddamah ‘Ilm-ul-Qirā’at, Pg 24

[12]  This is not always the case. Some Ahādīth are such that Nabī e mentioned the same Hadīth on different occasions with different wordings, thus the different variants.

 

[13]  This was the book of the Tabi‘ī, Yahya Ibn Ya‘mur

[14]  This is not a condition in reality, rather it is the outcome of the other 2 conditions. Whichever variants meet the other 2 conditions will also coincide with the grammar rules of Arabic. This condition has been specifically used to disprove the claims of some ‘Ulamā’ of Nahw and linguistics that many variants contradict the Arabic grammar rules. For this reason they have rejected many acceptable variants which are part of the Qur’ān. These rules have been extracted from the Qur’ān, Hadīth, Arabic poetry and sayings, therefore such rules are extracted by them whilst the Qur’ān which is free from error was revealed by Allāh. This is strange that they reject that which was revealed due to it not conforming to their extracted rules.

 

The reality is that such ‘Ulamā’ have been deficient in outlining these rules. Evidence for this is that other ‘Ulamā’ have presented examples of such variants from the Hadīth, Arabic poetry and sayings showing that these variants are in accordance to Arabic grammar rules. ‘Allāmah Abū Hayyān þ has proven this in his Tafsīr, Al-Bahr-ul-Muhīt. Therefore, not a single variant can be found in the Qur’ān which opposes any grammar rule, not even in the collection of unreliable variants! This is why this condition is not an independent condition. (Qirā’āt-e-Sahīhah Aur Shādhah Ka Hukm, Pg 130)

 

[15]  This condition of multiple chains (Tawātur) is according to majority of the ‘Ulamā’ and Imām Jazrī’s þ initial view.

 

Thereafter he resorted to sufficing upon the authenticity of the chains of narration as long as they reach the level of Mashoor or Mustafīd i.e. it has multiple chains but not as many as Mutawātir. This is also the view of Imām Makkī Ibn Abī Tālib þ. Therefore, they accept such variants which are in conformity with their opinion even if they are not part of the ‘Asharah Qirā’āt whilst majority of the ‘Ulamā´ only accept the ‘Asharah. The rest are considered as Shādh Qirā’āt (variants).

 

Due to this difference in opinions, the definition of Shādh will also differ:

 

a)      Imām Jazrī þ and Imām Makkī Ibn Abī Tālib: A variant which matches the ‘Uthmānī orthography but does not have authentic chains of narration, or has authentic chains of narration but is not accepted by the Ummah, or does not at all match the ‘Uthmānī orthography despite having authentic chains of narration.

b)     Majority ‘Ulamā’: A variant which does not have numerous authentic unbroken chains of narrators i.e. it is not Mutawātir. (Al-Qirā’āt-us-Shādhah, Pg 10)

 

Ruling regarding Shādh variants – There are 3 aspects in this regard:

1. Are Shādh variants part of the Qur’ān?

They are not proven to be part of the Qur’ān but may be used for other purposes such as Tafsīr of other verses, extraction of Shar‘ī rulings and grammar rules, e.t.c. Explicit rejection of these variants will not lead to disbelief but it has been disliked by the ‘Ulamā’. 

1. Is it permissible to recite them outside Salāh?   (Munjid-ul-Muqri’īn, Pg 70)

a)        Reciting them whilst considering part of the Qur’ān is strictly not permissible. Hāfiz Ibn ‘Abd-ul-Barr  has narrated the Ijmā‘(consensus) of the Ummah on this. Such a person may be punished or even imprisoned.

a)        Reciting them for other purposes such as those mentioned above is permissible.

1. Is it permissible to recite them in Salāh?

‘Ulamā’ and Fuqahā’ have differed a little on this but the general view of majority of the ‘Ulamā’ is impermissibility of it and the invalidity of Salāh. (Ghayth-un-Naf‘, Pg 7)

 

[16]  The 3 conditions are primarily taken from An-Nashr, Pg 19 / Munjid-ul-Muqri’īn, Pg 18.

[17]  Munjid-ul-Muqri’īn, Pg 20/21

[18]  Imām Ahmad Ibn Mūsā Ibn ‘Abbās Ibn Mujāhid At-Tamīmī Al-Baghdādī

[19]  Ghāyat-un-Nihāyah Fi Tabaqāt-il-Qurrā’, Vol. 1, Pg 142

[20]  Qirā’āt-e-Sahīhah Aur Shādhah Ka Hukm, Pg 134.

[21] ‘Ulūm-ul-Qur’ān, Pg 98/99

[22]  Manāhil-ul-‘Irfān, Vol. 1, Pg 339 / At-Tibyān, Pg 61

[23]  Qirā’āt-e-Sahīhah Aur Shādhah Ka Hukm, Pg 138 / An-Nashr, Pg 39

[24]  Imām Ahmad Ibn Husain Ibn Mahrān Al-Isbahānī An-Nīsābūrī

[25]  Preface of Kitāb-us-Sab‘ah Fil Qirā’āt, Pg  21

[26]  These are the Qirā’āt of Hadrat Hasan Basrī, Imām Yahya Yazīdī, Imām Sulaimān  A‘mash  and Imām Ibn Muhaisin.

[27]  Such as ‘Allāmah Dānī’s  At-Taysīr

[28]  Such as ‘Allāmah Shātbī’s  Hirz-il-Amānī Wa Wajh-ut-Tahānī (famous as Shātbiyyah).

[29]  This is called Ad-Durrat-ul-Mudīyyah

[30]   This is called Tayyibat-un-Nashr

Source

[ummtaalib]

Differences of Opinion regarding the meaning of "Ahrûf"

 

The subject being lengthy and complicated it has not been possible to summerise it. The explanation and in depth discussion on the various views, both weak and strong, can be found in the translation of a section from Mufti Taqi Uthmani’s book ‘Uloom al-Qur’an.

 

 

Understanding Seven Ahruf –1 (the weaker explanations)

 

بسم الله الرحمن الرحيم الحمد لله وحده و الصلاة و السلام على من لا نبي بعده و على آله و أصحابه أجمعين

 

The missionaries and the orientalists have always been attacking the Muslim claim of perfect preservation of the Holy Qur’an. They try to make an issue of the Hadith narrations on Seven “Ahruf.” Also while many of their lies can be easily responded to in the light the best interpretation recognized by the scholars, they always run away from the truth alluding to huge differences among the scholars on the point. This series is intended to show the best interpretation, arguments for it, comparison with other interpretations, nature and significance of the difference in interpretations and finally to see if the whole thing puts to doubt the claim of Qur’an absolute and ultimate preservation? I hope people with scholarly taste will find it useful, in-sha’Allah!

 

DISCLAIMER! It must be noted, it is NOT the original work of the respected Shaykh, nor has the translation been reviewed by the him. His book is in Urdu and is available HERE. The translation titled “An Approach to Quranic Sciences” published by Darul Ishat has been used with some changes. Headings have been added. References have been revised using the latest available editions of the works cited, and notes in the footnotes are by the publisher here. Any mistake in the translation, references or notes may  be attributed only to the publisher of this post.

 

Understanding Seven “Ahruf”

    Translation of a section from Shaykh Taqi Usmani’s book ‘Uloom al-Qur’an

 

Part 1

 

 

 

1. Introduction

According to an authentic Hadith, the Holy Prophet has said,

Qur’an has been revealed on seven “ahruf”. So recite it in a way that is easy for you out of these.

[1]

 

What is meant by revelation of the Qur’an on seven “ahruf”? This is a very momentous and lengthy subject, indeed, one of the most complicated discussions on the sciences of the Qur’an. It is very difficult to discuss it in full details in this work but the important things about it are being presented below.

 

 

The Hadith quoted above is uninterrupted as far as its meanings are concerned, so that the renowned Muhaddith Abu ‘Ubayd Qasim bin Salam has affirmed its continuity (tawatur). The well known scholar of hadith and recitals (qira’at) Ibn al-Jazari has stated that he has put together all the variation of this report in a separate monograph. According to him, this hadith has been narrated by ‘Umar bin Khattab, Hisham bin Hakim bin Hizam, ‘Abdur Rahman bin ‘Auf, Ubayy bin Ka’b, ‘Abdullah bin Mas’ud, Mu’az Ibn Jabal, Abu Hurayrah, ‘Abdullah bin ‘Abbas, Abu Sa’id Khudri, Huzaifah bin Yaman, Abu Bakrah, ‘Amr bin al-‘Aas, Zayd bin Arqam, Anas bin Malik, Samurah bin Jundub, ‘Umar bin Abi Salmah, Abu Jaham, Abu Talha and Umm Ayyub Ansariyah- may Allah be pleased with them all.[2]

 

 

In addition, several others have referred to the incident that while addressing a congregation, ‘Uthman the third Caliph, proclaimed that all those who had heard the tradition from the Holy Prophet that;

 

The Qur’an was revealed on Seven “Ahruf” each of which was effectual, should stand up. In response to this the number of companions who stood up was so large that they could not be counted.

[3]

 

2. Meaning of Seven “Ahruf”

 

The first problem we face with this Hadith is what is meant by the revelation of Qur’an on Seven “Ahruf”? We find a great deal of difference of opinion on this subject. Up to thirty five different views have been quoted by Ibn al-‘Arabi and others.[4] Some of the popular views are quoted below.
 

 

2.1. First View: Seven “Ahruf” are the Seven well known Recitals (qira’ts)

 

Some people think that Seven “Ahruf” refers to the recitals of the seven well-known reciters (qaris) of the Qur’an. But this view is unfounded and wrong, because the continuously reported recitals (mutawatir qir’ats) of the Qur’an are not limited to seven. Rather, many other recitals are confirmed though mutawatir narrations. The seven recitals (qir’ats) became popular because Ibn Mujahid had compiled a selection of seven of them in a book. He neither meant that recitation of the Qur’an was limited to those variations nor did he intend to elucidate the Seven “Ahruf” through the seven recitals.
 

 

2.2. Second View: Seven “Ahruf” denote Multiple Recitals (qira’ts)

 

On the same basis some scholars have opined that “ahruf” include all the different recitals, but the word ‘seven’ does not specify the number seven. It means ‘many’. In Arabic, the word ‘seven’ is very often used to denote excess of something. Here also the hadith does not intend that the “ahruf” on which the Qur’an is revealed are specifically seven, but it denotes that is Qur’an is revealed in ‘many’ readings. Of the earlier scholars, Qadi ‘Iyad held the same view[5], and in the latest period Shah Wali Ullah upheld the same opinion[6]. But this view does not seem to be correct because Bukhari and Muslim have quoted Ibn ‘Abbas saying that he heard the Prophet say;

 

Jibril taught me the Qur’an in one “harf” but I turned to him and did not cease asking him to allow more until he ended up at seven “ahruf”

[7]

 

 

This tradition is reported in detail in Muslim on the authority of Ubayy bin Ka’b that the Prophet was sitting by the pond of Banu Ghifar.

 

So Jibril came to the Prophet and said, ‘Allah has commanded you that all your people should recite the

Qur’an following one “harf”. On that he said, “I seek the forgiveness of Allah, my people do not have the ability to do so.” Then Jibril came to him again and said, “Allah has commanded that your people recite the Qur’an following two “ahruf.” He said, “I seek the forgiveness of Allah, my people do not have the ability to do that even.” Then he came a third time and said, “Allah has commanded you that your people should read the Qur’an following three “ahruf.” The Prophet again said, “I seek the forgiveness of Allah, my people do not have the ability to do that too.” Then Jibril came a fourth time and said, “Allah has commanded you to let your people recite the Qur’an following seven “ahruf.” Hence whichever “ahruf” they would follow will be correct

.

[8]

 

 

The context of these narrations indicates clearly that the word ‘seven’ does not denote an unspecified large number but it denotes the specific numerical value ‘seven’. Hence, in the light of these narrations this view (that seven means more than that) does not hold good and the majority of scholars reject it.
 

 

2.3. Third View: Seven “Ahruf” refer to Seven Dialects of Arabic

 

Some other scholars, including Ibn Jarir al-Tabari (d. 310 A.H.) and some others have stated that, in this Tradition, the seven “ahruf” indicate the seven dialects of the tribes of Arabia. The Arabs belonged to different tribes and the language of each tribe, in spite of being Arabic, had a slightly different dialect. It was as usually occurs with a major language that several dialects naturally evolve on regional basis. Hence, for the convenience of different tribes, Allah revealed the Qur’an on seven dialects so that every tribe may read it according to its own dialect.[9] Abu Hatim Sajistani has even enumerated the names of these tries and has stated that the Qur’an was revealed in the dialects of these seven tribes. They are: Quraysh, Huzayl, Taymur Rabab, Azd, Rabi’ah, Hawazin and Sa’d bin Bakr. And Ibn ‘Abdul Barr has relied upon some authorities to name the tribes thus: Huzayl, Kinanah, Dabbah, Taym-ur-Rabab, Asad bin Khuzaima and Quraysh.[10]

 

However, many researchers, such as Ibn ‘Abdul Barr, al-Suyuti and Ibn al-Jazari have refuted this view due to certain reasons;

 

1) The number of Arabian tribes was quite large, why should the seven be selected?

 

2) There was a disagreement between ‘Umar and Hisham bin Hakim on the correct recital of the Qur’an. This is reported in Sahih Bukhari in detail, although both of them were of Quraysh and the Prophet confirmed that both were correct and said that the Qur’an had been revealed on seven readings. If seven readings were meant to denote dialects of the seven different tribes there should have been no difference in the views of ‘Umar and Hisham as both were from the Quraysh.[11] al-Alusi has, however, stated that it was possible that the Prophet might have taught the Qur’an to one of them on a dialect different from the Quraysh dialect.[12] But this argument is weak because the purpose of revelation of the Qur’an in different dialects was to make its recital easy for every tribe, hence it does not conform to the prophetic wisdom to teach the Qur’an to a Qurayshite in a different dialect.

 

3) al-Tahawi has raised another objection to it; if the seven “Ahruf” are understood to correspond to dialects of seven tribes, then it is in contradiction to the Qur’anic proclamation

 

And We have sent no Messenger but with the language of his people

.

[13]

 

There is no doubt that the Prophet’s people were the Quraysh, hence it is apparent that the Qur’an was revealed in the dialect of the Quraysh only.[14] This view of al-Tahawi is supported by the fact that when ‘Uthman intended to gather the Qur’an a second time and formed a committee comprising the Companions headed by Zayd bin Thabit for this purpose, he instructed them.

 

When you and Zayd ibn Thabit disagree about any of the Qur'an, write it in the dialect of Quraysh. It was revealed in their language

.

[15]

 

‘Uthman made it clear that the Qur’an has been revealed only in the language of Quraysh. The question then arises why should there be a difference among them? This would be discussed in detail further on.

 

4) Apart from this, the proponents of this view hold that “ahruf” and recitals (qira’at) are two separate things. The variations in its recital which exist even today belong to one dialect only, which is the language of the Quraysh. The other dialects were either abrogated or eliminated for some valid reason. On this question, among the several doubts one observes that in the entire collection of Ahadith, we do not find any proof that there were two kinds of differences in the recitation of the Qur’an, one pertaining to Seven “Ahruf” and other pertaining to recitals. In fact wherever a difference in the words of the Qur’an has been mentioned it is referred to as a difference of “ahruf”. Difference in recital is not mentioned separately. For these reasons this view also serves as a weak argument.

 

2.4. Fourth View: Seven “Ahruf” refer to Maximum no. of specific synonyms allowed in early days

 

The fourth popular view is that of al-Tahawi. According to him, the Qur’an was revealed only in the dialect of Quraysh but because the people of Arabia belonged to different regions and different tribes and it was very difficult for all of them to recite it in one dialect, hence in the beginning they were permitted to recite it in synonymous words of their language. Thus the Prophet had himself suggested synonyms for those people who could not recite Qur’an in the original words correctly. They synonyms were chosen from the dialects of both, the Quraysh and non-Quraysh. Such as, instead of تعال words like هلم or اقبل or ادن could be read because they had the same meaning. But this permission was given only in the early days of Islam when all Arabs were not fully acquainted with the language of the Qur’an. But gradually, this language gained more circulation and the people of Arabia got used to it. They found it easy to recite in the original diction of the Qur’an. In the month of Ramadan before his death, the Prophet sat with Jibril for the final revision of the Qur’an. This is known as Ardul Akhirah (the Final Revision). The use of synonyms was thereafter disallowed and only the original diction of the Qur’an remained.[16]

 

According to this view the tradition relating to Seven “Ahruf” pertained only to the period when the use of synonyms was permissible in the recitation of the Qur’an, and it did not mean that the Qur’an was revealed on Seven “Ahruf”. But that it has been revealed with flexibility that for a certain period it could be recited on Seven “Ahruf” and even that did not mean that they were permitted to use seven synonyms with every word of the Qur’an, but that the maximum number of synonyms that could be used was seven. Further, this relaxation did not mean that everybody was free to choose the synonyms of his own choice, but the words were chosen by the Prophet himself, and he taught the Qur’an to everyone in the diction that was easy for him. Hence only those synonyms were permitted that were proved from the Prophet.[17]

 

Besides al-Tahawi, Sufyan bin ‘Uyainah and Ibn Wahb also subscribed to this view. Hafiz Ibn ‘Abdul Barr goes on to attribute the view to most scholars.[18]

 

 

The view appears to be more logical than all the other views and its advocates present as an argument the following narration of Abu Bakrah as quoted in Musnad Ahmad,

 

Jibril said to the Prophet, “O Muhammad read the Qur’an in one “harf”. Mika’il said to the Prophet to get the number increased, till the matter reached seven. Jibril then said, “Each of these is sufficient unless you mix the verses of punishment with those of rewards and vice versa. It will be the same as you express the meaning of

تَعَالَ

(come) with

أَقْبِلْ

and

هَلُمَّ

and

اذْهَبْ

and

أَسْرِعْ

and

أَعْجِلْ

(end).

[19]

 

There may not be any other doubt on this view but certain confusion persists. It does not explain the position of different recitals of the Qur’an which continue to this day. This theory does not account for it. If these recitals are treated as something different from the Seven “Ahruf” solid arguments will be needed to prove it. In the vast collection of Hadiths, we do not find any mention of difference in the Qur’an other than that accounted for in “ahruf”. How then may we explain differences in reading and “ahruf”? I have not been able to find a satisfactory answer to this confusion with the advocates of this theory.

----------------------------------------------------------------------------------------

 

NEXT (in the series) we shall look into the “Best Explanation of Seven Ahruf”, in-sha’Allah!

 

[1] Sahih Bukhari, Hadith 4992

[2] Ibn al-Jazri, An-Nashr fil Qira’at al-‘Ashr 1/21, Dar al-Kutab al-Ilmiyya, Beirut

[3] Ibid.
   The same is quoted by al-Suyuti in al-Ittiqan. Al-Suyuti then mentions, Abu Ya’la said, “I can give as many narrators of this Hadith as desired.” (al-Ittiqan fi ‘Uloom al-Qur’an 1/164)

[4] Al-Zarkashi, al-Burhan fi ‘Uloom al-Quran 1/212, Dar al-Ma’rifa, Beirut 1957
     The figure thirty-five is given with reference to the statement of Abu Hatim Ibn Hibban al-Basti

[5] Zakariyya Kandhalwi, Awjaz al-Masalik ilaa Muwatta al-Imam Malik, 4/240, Dar al-Qalam, Damascus, 2003

[6] Shah Wali Ullah, al-Musaffa Sharah Muwatta, 1/187, Matba’ Faroqqi, Delhi, 1287 A.H.

[7] Sahih Bukhari, Hadith 3219
     Sahih Muslim, Hadith 819

[8] Sahih Muslim, Hadith 821,

[9] Ibn Jarir al-Tabari, Jami’ al-Bayan fi Ta’wil al-Qur’an, 1/46-47, Al-Resalah Publishers, Beirut, 2001

[10] Ibn Hajr al-‘Asqalani, Fath al-Bari, 9/27 Dar al-Ma’rifa, Beirut, 1379 A.H.

[11] Ibn al-Jazri, op. cit., 1/24

[12] Al-Alusi, Ruh al-M’ani, 1/22, Dar al-Kutab al-Ilmiyya, Beirut, 1415 A.H. 

[13] Qur’an 14:4

[14] Al-Tahawi, Sharah Mushkil al-Athar, 8/117 Al-Resalah Publishers, Beirut, 1994

[15] Sahih Bukhari, Hadith 4987
Another narration puts it as, “When you and Zayd ibn Thabit disagree about the Arabic of the Qur'an, you should write it in the language of Quraysh. The Qur'an was revealed in their tongue.” (Sahih Bukhari, Hadith 4984)

[16] Al-Tahawi, op. cit., 8/117-121

[17] Ibn Hajr al-‘Asqalani, op. cit., 9/27

[18] Al-Zarqani, Sharah al-Muwatta, 2/10, Maktaba Thaqafa al-Diniya, Cairo, 2003

[19] Ahmad, al-Musnad, Hadith 20514. Al-Resalah Publishers, Beirut, 2001

 

The respected author has quoted from Awjaz al-Masalik (4/242) that its isnaad are good (jayyad). Whereas Shu’aib Arna’ut and his team has mentioned that its chain is weak (da’if) due to the weakness of the narrator ‘Ali bin Zayd bin Jud’an. The report, however, is authentic (sahih) due to other isnad except the words, “it is same as … (to the end)”.

 

These words are not reported from the Prophet through authentic chain of narrators though a statement of Ibn Mas’ud on the same lines is narrated by al-Tabari and al-Tabarani with a sahih chain.
(Musnad Ahmad, al-Risalah ed. 34/147)

 

Ibn masud said: “I have listened to the reciters (qura’). I found them reciting in almost the same way. So recite as you know. Beware of going to extremes and differing. For it is like one of you says هَلُمَّ or تَعَالَ (means the kinds of differences that exist are like these synonyms)”

(Tafsir al-Tabari 1/50 & 16/30 No. 18998 and al-Tabarani’s Mu’jam al-Kabir Hadith 8680)

 

Al-Baihaqi helps us understand the nature of this phenomenon and tells that it was permissible only before the Final Revision. Commenting on Zaid bin Thabit’s statement, "Recitation (qira't) is a sunnah that is strictly adhered to,” he said:

 

“And what is intended -And Allah knows the best- is following established sunnah regarding "huruf" and about the recitals (qir'ats). It is not permissible to go against the mushaf which is the true guide (on the matter) and the recitals (qira'at) that are famous, even if it seems acceptable in language or even more. And with Allah is the success. And as to the reports about permissibility of reciting "Most Forgiving, Most Merciful" instead of "All-knowing, All-Wise: It is because all of it was revealed. And if he recites (the ending of the verses) this way changing them from their actual position, without mixing the verses about mercy with those about the torment or the other way around, it is as if reading one verse from one surah and one from another surah. It was not sinful reciting this way. And the real thing to which the recitation was confined in the year of the death of the Messenger of Allah, may Allah's peace and blessings be upon him, was (what was permitted) after he revised it twice with Gabriel on him be peace that year. Thereafter the Companions agreed on putting it between the two bindings"

(Sunan al-Kubra 2/539 Hadith 3995)

[ummtaalib]

Part 2

 

Understanding Seven Ahruf –2 (Best Explanation)

بسم الله الرحمن الرحيم الحمد لله وحده و الصلاة و السلام على من لا نبي بعده و على آله و أصحابه أجمعين

 

This is in continuation of the first post in the series explaining the meanings and issues related to the issue of Seven Ahruf of the Qur’an.

 

 

3. Most Acceptable Explanation of Seven “Ahruf”

 

In our view the best explanation and interpretation of Seven “Ahruf” of the Qur’an is that it means “Variation on the Recital”. The seven “ahruf” refer to variations in the recitals of the Qur’an of seven kinds. Hence although the recitals are more than seven yet the variations found in them are of seven kinds (We will explain that later)

 

To the best of our knowledge this view was first propounded by Malik. The renowned commentator the Qur’an, Nizamuddin Qumi al-Nishapuri has written in his Tafsir Ghar’aib ul-Qur’an that Malik believed that the seven “ahruf” denoted the following seven variations in the recital of the Qur’an:

 

1) Variation in numbers, so that one word is read as singular in one recital and plural in another recital, for example وَتَمَّتْ كَلِمَةُ رَبِّكَ and كلمات ربك (6:116)

 

2) Variation in gender, that a masculine word in one recital becomes feminine in the other, for example لايُقْبَلُ becomes لاتقبل

 

3) Variations in placement of dialectical marks, the kasrah and fathah and changed e.g. هَلْ مِنْ خالِقٍ غَيْرُ اللَّهِ becomes غَيْرِ اللَّهِ

 

4) Variation in verb, for example يَعْرِشُونَ becomes يُعَرِّشُوْنَ

 

5) Variation in syntax, for example لكِنَّ الشَّياطِينَ becomes لكِنِ الشَّياطِينَ

 

6) Variations caused by transposition, for example, تَعْلَمُونَ becomes يَعْلَمُونَ and نُنْشِزُها becomes نَنْشُرُها

 

7) Variation of pronouncement or accent, variations in tafkhim, tarqiq, imalah, madd, qasr,izhar, idgham rendering sound heavy, soft, inclining it, prolonging, shortening, expressing clearly and assimilating.[1]

 

Further, the same view has been adopted by Ibn Qatayba[2], Abul Fadl al-Razi[3], Qadi Abu Bakr bin al-Tayyib al-Baqillani[4] and Ibn al-Jazari.[5] Ibn al-Jazari, the renowned scholar of recitals of the Qur’an, has stated in connection with this Hadith,

 

I remained in doubt about this tradition and pondered over it for more than thirty years till Allah, the Almighty, unveiled to me its –if Allah so wills- correct explanation.[6]

 

All these scholars are in agreement that by seven “ahruf” in this Hadith is meant the seven kinds of the variation in recital, but there is some difference in the formulation of those variations because each of them has arranged them independently. Of these the one whose enlistment is most concise, well arranged and firmly established is Abul Fadl al-Razi. According to him, variation in recitals of the Qur’an is of seven kinds[7]:

 

1) Variation in nouns: This includes difference in number and gender e.g. وَتَمَّتْ كَلِمَةُ رَبِّكَ , in one recital (qira’t) has been read as وَتَمَّتْ كلمات رَبِّكَ (6:115)[8]

 

2) Variation in verbs: The same verb is read in the past, present or future tense, or as an imperative, for example باعد بَين أسفارنا has also been read as بعد بَين أسفارنا (34:19)[9]

 

3) Variations in the position of dialectical marks: There is variation in i’rab, kasrah, fatha, dhamma. Its example is وَلَا يُضَارَّ كَاتِبٌ and وَلَا يُضَارُّ كَاتِبٌ (2:282) and ذُو الْعَرْشِ الْمَجِيدُ and ذُو الْعَرْشِ الْمَجِيدِ (85:15)[10]

 

4) Variations caused by Omissions and Additions: There is an extra word in a reading which is not found in another. For example وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (92:3) becomes وَالذَّكَرِ وَالْأُنْثَى [11] in another recital. In this the word وَمَا خَلَقَ is omitted. In the same way in one recital (qira’t) it is تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ and in another it is تَجْرِي تَحْتَهَا الْأَنْهَارُ (9:100)[12]

 

5) Variation of placement of words” A word precedes in a reading while it follows in another e.g. وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ becomes وَجَاءَتْ سَكْرَةُ الْحَقِّ بِالْمَوْتِ (50:19)[13]

 

6) Variations caused by replacement of words: There is a word in one reading but quite another word in the other reading e.g. نُنْشِزُها (2:259)[14] becomes نَنْشُرُها and فَتَبَيَّنُوا (4:94, 49:6)[15] becomes فَتَثَبَّتُوْا and طَلْحٍ (56:29)[16] becomes طَلْعٍ

 

7) Variation of Accent: It rests round changes in tafkhim, tarqiq, imalaha, qasr, madd, hamz, izhar and idgham (e.g. Musa read with imalah becomes Musay)[17]

 

The scheme of Abu Fadl Razi appears more comprehensive as compared to that of Ibn al-Jazari, Ibn Qutaybah and Qadi Abu Bakr Ibn al-Tayyib [al-Baqilani] in that no variation has been left out in this. Contrary to this, the schemes of other three scholars do not contain the last mentioned variation (of accent). In Malik’s scheme we do find mention of variations of accent, but we do not find adequate clarification, for example, their addition or omission, prefixing or suffixing, and replacement of words. Abul Fadl’s description takes account of all these differences. Ibn al-Jazari who spent more than thirty years pondering over the seven “ahruf” understood them as seven forms of variation, has also quoted this scheme with great emphasis and no objection has been raised by him. Rather, taking his view as a whole it appears that he prefers Abul Fadl’s scheme to his own[18]. Ibn Hajr has also preferred this scheme, because he has reproduced the views of Ibn Qutaybah and remarked, “This is a good interpretation.” Then he has described the seven kinds of variations of Abul Fadl and remarked;

 

I think that by adopting Ibn Qutaybah’s verdict Abul Fadl has further polished it.[19]

 

In the recent times, Abdul ‘Azim Zurqani has also adopted the same view and has given arguments in its support.[20]

 

Even though there is difference in details of the kinds, the scholars, Malik, Ibn Qutaybah, Abul Fadl Razi, Ibn al-Jazari and Qadi al-Baqillani agree that the seven “Ahruf” in the Hadith refer to seven kinds of variation in recital.

In my humble opinion this is the best explanation of the seven “ahruf.” The intention of the hadith also appears that the words of the Qur’an may be read in different ways, and these different ways are seven in number. Since there is no specification of these seven variations in any Hadith it cannot be said with certainty about any scheme that it confirms to the intention of the Hadith, but apparently the scheme of Abul Fadl Razi is more correct because it is applicable to the various forms of recitals current to-date.

 

3.1.Reasons for preference

 

Of the several explanations of the seven “ahruf” in Hadith, commentaries and books on the sciences of the Qur’an that we have come across, we prefer the opinion that the phrase refers to seven kinds of variation in the recital of the Qur’an. The reasons for our conviction are;

 

1) According to this view, we do not have to consider “Ahruf” and recitals (qir’aat) as two separate things. A common problem in the views of Ibn Jarir and al-Tahawi is that they ask us to accept that two kinds of differences existed in recital of the Qur’an; one pertaining to “ahruf” and the other to recital and that the former was abrogated but the later persists. But we do not find even a weak tradition in the vast collection of Hadiths to show that “ahruf” and “qira’at” are two separate things. The Hadiths mention only variation in “ahruf” and it is for this alone the word “qira’at” (recital) is extensively used. If the recital were something different from these there must have been some indication in the traditions.

 

2) Why is it that the narrations reaching the degree of tawatur may be found pertaining to variations in “ahruf”, but there is no mention of distinguishable variation in recital (qira’at) in even a single report? How can it be said, just on the basis of conjecture that apart from the variations of “ahruf” there was yet another type of variation in the words of the Qur’an?

 

3) In the foregoing proposition this difficulty is totally resolved because it uses the term “ahruf” and recitals (qira’at) in the same meaning.

 

4) If we accept the view of Ibn Jarir then we have to assume that six out of the seven rendering have been abrogated or have become obsolete and only the Quraysh version continues. The present recitals are variations of that. The difficulties in accepting this view shall be discussion in detail subsequently. In the preferred view, however, there are no such defects because, according to it, all the seven “ahruf” remain safe and existent even today.

 

5) According to the preferred view the meaning of the Seven “Ahruf” come out true without any stretching while we have to resort to conjectures in the meanings of “ahruf” or in that of “seven” in other propositions.

 

6) Of the views of all the scholars that have come before us, the person who is most renowned and in the closest proximity to the prophetic era is Malik, and he according to al-Nishapuri shares the same view.

 

7) Ibn Qutayba and Ibn al-Jazari are both well recognized authorities on the subject of recitals (qira’at), and both of them uphold the same view. It has already been mentioned that the later arrived at this conclusion after giving it due thought and consideration for thirty years.

 

3.2.Objections and replies

 

Let us now see what objections may be raised on this view or have been actually raised.

 

3.2.1 Grammatical classification was not existent in the Prophet’s time

 

The first objection raised against this view is that all the variations described in its name depend on grammatical classification, but at the time when Prophet (saaw) pronounced this Hadith, such grammatical classifications and phrases were not known, and most people did not even know reading and writing. Against this backdrop it is difficult to cite these variations as Seven “Ahruf.”

 

Ibn Hajr has replied to this objection in the following words;

 

This does not necessarily entail weakness in Ibn Qutaybah’s view, because it is possible that the said reliance may have occurred by chance and became known through reasoning for induction, and the prudence therein is not hidden.[21]

 

In our humble comprehension, it is true that these grammatical terms were not in use during the Prophetic era, and perhaps this explains the reason why the Prophet did not expound the meaning of “Seven Ahruf.” But this is obvious that the basis did exist even at that time although they not have given the form of grammatical terms. One should not wonder if the Prophet himself had recognized the underlying ideas and divided the variations into seven points. If the details of the seven kinds of variations were described at that time it might have been beyond general comprehension. Therefore, instead of going into details the Prophet (saaw) explained that the types for variations were seven. Later on these terms came into use; the learned scholars described the causes of variations in relevant words and phrases. As we have already said, it is difficult to dogmatically term any one proposition as the one that confirms to the intentions of the Prophet. However, when different people conclude that kinds for variation are seven it becomes nearly certain that Prophet (saaw) also meant seven kinds of variation, though he himself did not give their details later established by the scholars, particularly when there is no other reasonable explanation.

 

3.2.2 What facility do the “Seven Ahruf” create?

 

The second objection to this view can be that that since the Qur’an was revealed on “Seven Ahruf” to make its recital easy for the people this would hold true with the view of Ibn Jarir. There were people belonging to different tribes in Arabia and it was difficult for one tribe to read according to the dialect of the other. But according to Malik, Razi and Ibn al-Jazari all Seven “Ahruf” belonged to the Quraysh dialect and it remains ambiguous as to why the variations of recitals were allowed to continue when the Qur’an was meant to be revealed in only one dialect?

 

This objection is based on the idea that the Prophet (saaw) asked for the facility of reciting the Qur’an on Seven “Ahruf” in view of the variations in the dialects of various tribes and it was for this reason that Ibn Jarir termed the Seven “Ahruf” as “Seven Dialects of Arabia.” But this assumption is not supported by any Hadith. On the other hand, in one of his narrations the Prophet has clearly elucidated as to what was in his mind while seeking the facility of Seven “Ahruf.” Al-Tirmidhi has quoted Ubayy bin K’ab through an authentic chain of narrators.

 

The Holy Prophet met Gabriel near the rocks of Marwah. He said to Gabriel, “I have been sent to an unlettered nation which comprises the aged nearing their graves, elderly women and also the children.” Gabriel said, “Ask them to recite the Qur’an on ‘Seven Ahruf’”.[22]

 

In another narration reported by al-Tirmidhi again, the Prophet (saaw) is reported to have said to Gabriel;

I have been sent to an unlettered nation wherein there are elderly women, old men and also (young) boys and girls and the people who have never read a book.[23]

 

The words of this Hadith explain very clearly that the Prophet (saaw) had in view that he was sent to an unlettered and illiterate people who included different age groups and types. If only one way of recital was fixed it could have created problems for them. On the contrary, if several alternatives were available it would become possible that a person not being able to recite with one method may utter the same words in a different style. This will enable them to perform their salah correctly. Often it happens that aged men or elderly women or illiterate person get used to a word in particular accent or phonation, and for them even a minor variation of a dialectical mark may be a difficulty. That is why the Prophet (saaw) sought this facility, for example, if a person cannot easily express in active voice he can recite (the same) in passive voice according to other recital[24], or if somebody is unable to recite the singular easily he may read it as plural, if somebody finds one accent difficult he may use the other accent available[25]. In this way the reader will have seven options available to him.

 

You might have noted that in this Hadith the Prophet (saaw) while seeking the facility of Seven “Ahruf” did not request it to facilitate different tribes but he had age groups and illiteracy in mind, but contrary to this he expressed his concern on differences in their ages and their being illiterate. This clearly proves that the basic reason of giving the facility of Seven “Ahruf” was not the dialectical differences of the various tribes but it was illiteracy of the people in general, so that they could benefit from it.

 

3.2.3 The explanation is based on conjecture

 

The third objection could be that the seven variations of the recital of Qur’an, are in any case conjectural and hypothetical. This can be said of the opinions of all of them including Malik, Abul Fadl Razi, Ibn Qutaybah, Ibn al-Jazari or Qadi Ibn al-Tayyib. That is why each of them has described the details of the seven causes of variations differently. How then can we say about any of them that they conformed to the Prophet’s (saaw) saying?

 

The answer to this objection is that we do not find an explicit clarification of Seven “Ahruf” in any Hadith or narrations of the Companions. Hence, the inference has been drawn from a collective study of all narrations available. Thus, as an accepted thing this view seems to be nearer to reality than others because no basic objection arises out of this. Judging from this standard, we feel almost certain that the phrase Seven “Ahruf” in this tradition means the seven kinds of variation in recital of the Qur’an. As for specifying and determining these forms, we have already stated that there is no other way of doing it except reasoning through induction. The one induced by Abu Fadl al-Razi appears to us the most comprehensive but we cannot say with certainty that if this was what the Prophet meant to say, nevertheless this does not put to question the underlying fact that by Seven “Ahruf” Prophet (saaw) meant the seven kinds of variation in recital. We neither have the means to gain the cognizance of its details, nor is it necessary.

 

3.2.4 No consideration of the meaning

 

The fourth objection to this view may be raised that it takes into consideration only the words and differences in the variations in their expressions. Their meanings have not been dealt with, even though there is a narration according to which Seven “Ahruf” mean “Seven kinds of meanings.” Al-Tahawi has quoted ‘Abdullah bin Mas’ud as saying that the Prophet (saaw) said;

 

Formerly the Book used to be revealed in one chapter on one “harf” and the Quran has been revealed in seven chapters on Seven “ahruf”. (The seven “ahruf” are) zajir (that which restricts), amir (that which commands), halal (permissible), haram (Prohibited), muhkam (Established), mutashabeh (exact meanings not known) and amthal (Examples).[26]

 

It is on this evidence that certain scholars have attributed the Seven Ahruf to seven kinds of meanings.

 

But the above tradition is based on weak precedent. Al-Tahawi has stated about this tradition that it is reported by Abu Salamah as a narration from ‘Abdullah bin Mas’ud, but Abu Salamah never met ‘Abdullah bin Mas’ud.[27]

 

Apart from this, explaining all such views attributed to earlier scholars, Ibn Jarir al-Tabari says that these expressions were not made as an interpretation of the Hadith on Seven “Ahruf” but they meant to say that the Quran consisted of this type of subjects.[28]

 

As for those who have commented on the Hadith itself, their opinion is patently wrong. Anyone with a rudiment of understanding will know on casting a superficial glance on the other Hadiths that various words do not amount to change in meanings and subjects. They are only variations of words in the recital. That is why none of the scholars on this subject accept this interpretation, rather they have rebutted it.[29]

 

 

[1] Al-Nishapuri, Gharaib al-Quran, 1/24

[2] Al-Suyuti, al-Ittiqan., 1/165

[3] Ibid., 1/166

[4] Al-Qurtubi, Al-Jami’ li-Ahkam al-Qur’an, 1/45

[5] Al-Suyuti, op. cit. 1/166

[6] Ibn al-Jazri, An-Nashr fil Qira’at al-‘Ashr., 1/26

[7] Ibn Hajr al-‘Asqalani, Fath al-Bari., 9/29

[8] In Uthman’s Masahif it is written as كلمت ربك. .See Muhammad ibn Nizam al-Din al-Naiti al-Arakani, Nathar al-Marjan fi Rasm Nazm al-Quran, Usman Press, Hyderabad (Deccan) n.d. vol. 2 p.226

[9] Uthmani Masahif put it as بعد i.e. without ‘alif’ (See Nathar al-Marjan vol.5 p.467) It is so because even without putting ‘alif’ it can be recited that way but with ‘alif’ the recital without it would not be considered. Therefore, writing it with ‘alif’ would have undermined the very purpose for which Uthman undertook the task.

 

[10] Such differences are easily considered within the skeleton of the words. The Masahif of Uthman had no dialectical marks so there was no question any such proven recital being left out.

 

[11] The recital وَالذَّكَرِ وَالْأُنْثَى was abrogated towards the end of Prophet’s life. Therefore it is not preserved in any of the Masahif. (See Fath al-Bari vol.8 p.707)

 

[12] These are both mutawatir qira’at (recitals) and present a unique and interesting case. Among the masahif of Uthman, it is Mushaf of Makkah that puts this ayah as تَجْرِي مِنْ تَحْتِهَا الْأَنْهَار while all the other masahif put it as تَجْرِي تَحْتَهَا الْأَنْهَارُ and the later one is actually the more famous recital, though both are equally valid. The meaning is exactly the same either way.

 

This strikes at the very roots of the orientalists’ and missionary propaganda that some of the recitals were left out. Nothing of that sort happened. We can see even when effort was being made to unite the whole community on standard mushaf arrangement was made to take care of the recitals that could not be accommodated in one dictation. Had the other so-called lost recitals been valid, they would have been preserved too.

 

[13] The recital وَجَاءَتْ سَكْرَةُ الْحَقِّ بِالْمَوْتِ is not valid (anymore) and is not preserved in any Mushaf. It is reported this way from Abu Bakr and Ibn Mas’ud, however some scholars contend it was so reported only by the way of commentary (See, I’rab al-Qur’an 4/150 of Ibn Nahaas) Some say it was actually abrogated (See Manahil al-‘Irfan 1/171) The above assertion is proven by the fact that Abu Bakr (RA) is himself reported to have recited the verse the way it is preserved in the Masahif to this day, (See Tafsir al-Tabari, vol.22 p.346) Similarly in the well known qira’at that have come down to us through Ibn Mas’ud not one keeps it as سَكْرَةُ الْحَقِّ بِالْمَوْتِ. All Masahif put this verse as سَكْرَةُ الْمَوْتِ بِالْحَقِّ.

 

This kind of variation i.e. variation in placement of words however still exists in the Masahif. It is in 9:111. According to the one recital it is فَيَقْتُلُونَ وَيُقْتَلُونَ (they kill and are killed), while in another recital it is فَيُقْتَلُونَ وَيَقْتُلُون (they get killed and they kill), See Manahil al-‘Irfan 1/170. As the skeleton of the words is same for both these recitals they were easily accommodated as the text had no dots or dialectical marks.

 

[14] As the text in Uthman’s masahif had no dots, both these recitals were preserved in it because it is all about placement of dots though it leads to change in words. The words nevertheless have more or less same meaning.

 

[15] Same as explained in n.33 above

[16] The recital with the word طَلْعٍ was abrogated. A report involving Ali (RA) proves this. See Tafsir al-Tabari vol.23 p.111 (Also see, Al-Qira’at fi Nazr al-Mustashriqin wal Mulhidin, pp.191-192) As it was abrogated the text in the Uthmani Masahif had no consideration of this (Nathar al-Marjan vol.7 p.171)

 

[17] Such variations are easily accommodated in one skeleton of the text

[18] Ibn al-Jazri, op. cit., 1/27-28

[19] Ibn Hajr al-‘Asqalani, op. cit., 9/29

[20] Al-Zurqani, Manahil al-‘Irfan fi ‘Uloom al-Qur’an, 1/155-156

[21] Ibn Hajr al-‘Asqalani, op. cit., 9/29

[22] Cf. Ibn al-Jazri, op. cit. 1/20.

 

The author, Shaykh Taqi Usmani, has quoted it with these words from al-Nashr fil Qira’ar al-‘Ashr, where it is narrated with reference to Jami’ Tirmidhi, however verbatim it is not found in Jami’ Tirmidhi, though all the words are proved through various versions of the same report. See Sahih Ibn Hibban, Hadith 739. Classified as Sahih by Albani and Hasan by Shu’aib Arna’ut.

 

[23] Jami’ al-Tirmidhi, Hadith 2944. Classified as Hasan Sahih by al-Tirmidhi and Albani.

[24] As is the case for Qur’an 34:23

[25] This permission is, however, restricted for choice between the sanctioned multiple readings, not that one can recite any verse as he wishes according to these principles.

 

[26] Al-Tahawi, Sharah Mushkil al-Athar., 8/115 Hadith 3102

 

There is some detail on this narration. Most scholars have found a problem with it due to a break between Ibn Mas’ud and the narrator after him. Albani has, however, authenticated it considering other chains. See Silsala Sahiha Hadith 587

Besides its authenticity its meaning also needs a careful consideration. It appears the narration does not define “ahruf” with the “zajir”, “amir” etc. rather the chapters (abwab) are defined this way.

 

Ibn Hajr al-‘Asqalani quoted Abu Shama as saying, “It is possible that this explanation is for the chapters (abwaab) and not “ahruf”. These are the seven chapters and kinds of subjects on which it (the Qur’an) has been revealed and it is not restricted to one of these subjects like other (revealed) books.”

 

Moreover, he supported the above mentioned idea referring to some versions of the narration giving “zajir” and “amir” with “an-nasb” i.e. in the accusative case/subjunctive mood. See, Mustadrak al-Hakim (Hadith 2031).

 

Ibn Hajr al-‘Asqalani further says that; “From what makes it clear that “zajir”, “amir” etc. are not the explanation of “ahruf” is the statement of Ibn Shihab [al-Zuhri ] given in Sahih Muslim [Hadith 819]; ‘It has reached me that these seven “ahruf” are essentially one, not differing about what is permitted and what is forbidden .’” See Fath al-Bari, 9/29

 

[27] Ibid.

[28] Ibn Jarir al-Tabari, Jami’ al-Bayan fi Ta’wil al-Qur’an., 1/70

[29] Ibn al-Jazri, op. cit., 1/25