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In Islam, Qira'at (recitations, readings) refers to the recitation of the Quran. There are ten recognised schools of qira'at, each one deriving its name from a noted Quran recitator. Each Qira'at is then promulgated with a riwaya (transmission) named after its primary narrator. Each riwaya is a recitation of the Qur'an by a master, with his variants. The forms of each recitation are referred to by the notable students of the master who recited them: the turuq (transmission lines) of so-and-so, the student of the master. Under the Turuq are the wujuh: the wajh of so-and-so from the tariq of so-and-so. There are about twenty riwayat and eighty turuq.^[1]

Recitation should be in accordance with rules of pronunciation, intonation, and caesuras established by Muhammad and first recorded during the eighth century CE. The most popular reading is that of Hafs, on the authority of `Asim. Each melodic passage centers on a single tone level, but the melodic contour and melodic passages are largely shaped by the reading rules (creating passages of different lengths, whose temporal expansion is defined with caesuras). Skilled readers may read professionally for urban mosques.

• 1Revelation of the Quran in seven Ahruf
• 6Variations among readings
• 8References

Revelation of the Quran in seven Ahruf[edit]

Hadith literature differs on variants of the Quran. According to some hadith, the Quran was revealed in seven Ahruf (the plural of harf) or styles; Muhammad listens to their recitations and approves each of them. According to Saalih al-Munajjid, 'the best of the scholarly opinions' defining Ahruf is wording which differs but has the same meaning.^[2] The best-known hadith on Ahruf is reported in the Muwatta, compiled by Malik ibn Anas. According to Malik,^[3]

Abd Al-Rahman Ibn Abd al-Qari narrated: 'Umar Ibn al-Khattab said before me: I heard Hisham Ibn Hakim Ibn Hizam reading Surat Al-Furqan in a different way from the one I used to read it, and the Prophet himself had read out this surah to me. Consequently, as soon as I heard him, I wanted to get hold of him. However, I gave him respite until he had finished the prayer. Then I got hold of his cloak and dragged him to the Prophet. I said to him: 'I have heard this person [Hisham Ibn Hakim Ibn Hizam] reading Surah Al Furqan in a different way from the one you had read it out to me.' The Prophet said: 'Leave him alone [O 'Umar].' Then he said to Hisham: 'Read [it].' [Umar said:] 'He read it out in the same way as he had done before me.' [At this,] the Prophet said: 'It was revealed thus.' Then the Prophet asked me to read it out. So I read it out. [At this], he said: 'It was revealed thus; this Quran has been revealed in seven Ahruf. You can read it in any of them you find easy from among them.

Saalih al-Munajjid cites a hadith of Abd Allah ibn Abbas, who narrated that Muhammad said that the angel Jibreel (Gabriel, who revealed the Quran to Muhammad) 'taught me one style and I reviewed it until he taught me more, and I kept asking him for more and he gave me more until finally there were seven styles'.^[4][2]

Suyuti, a noted 15th-century Islamic theologian, concludes his discussion of this hadith:^[5]

And to me the best opinion in this regard is that of the people who say that this Hadith is from among matters of mutashabihat, the meaning of which cannot be understood.

However, reports contradict the presence of variant readings.^[6] Abu Abd Al-Rahman al-Sulami writes, 'The reading of Abu Bakr, Umar, Uthman and Zayd ibn Thabit and that of all the Muhajirun and the Ansar was the same. They would read the Quran according to the Qira'at al-'ammah. This is the same reading which was read out twice by the Prophet to Gabriel in the year of his death. Zayd ibn Thabit was also present in this reading [called] the 'Ardah-i akhirah. It was this very reading that he taught the Quran to people till his death'.^[7] According to Ibn Sirin, 'The reading on which the Quran was read out to the prophet in the year of his death is the same according to which people are reading the Quran today'.^[8]

Other hadith[edit]

• From Abu Hurairah: The Messenger of Allah said: 'The Quran was sent down in seven ahruf. Disputation concerning the Qurʾan is unbelief' - he said this three times - 'and you should put into practice what you know of it, and leave what you do not know of it to someone who does'^[9] ... The Messenger of Allah said: 'An All-knowing, Wise, Forgiving, Merciful sent down the Qur'an in seven ahruf.'^[9]
• From ʿAbdallâh Ibn Masʿūd: The Messenger of Allah said: 'The Quran was sent down in seven ahruf. Each of these ahruf has an outward aspect (zahr) and an inward aspect (batn); each of the ahruf has a border, and each border has a lookout.'^[9]

The meaning of this hadith is explained:^[9] (p. 31)

As for the Prophet's words concerning the Quran, each of the ahruf has a border, it means that each of the seven aspects has a border which God has marked off and which no one may overstep. And as for his words Each of the ahruf has an outward aspect (zahr) and an inward aspect (batn), its outward aspect is the ostensive meaning of the recitation, and its inward aspect is its interpretation, which is concealed. And by his words each border ... has a lookout he means that for each of the borders which God marked off in the Quran - of the lawful and unlawful, and its other legal injunctions - there is a measure of God's reward and punishment which surveys it in the Hereafter, and inspects it ... at the Resurrection ...

• Abdullah Ibn Masʿud said: The Messenger of Allah said: 'The first Book came down from one gate according to one harf, but the Quran came down from seven gates according to seven ahruf: prohibiting and commanding, lawful and unlawful, clear and ambiguous, and parables. So, allow what it makes lawful, proscribe what it makes unlawful, do what it commands you to do, forbid what it prohibits, be warned by its parables, act on its clear passages, trust in its ambiguous passages.' And they said: 'We believe in it; it is all from our Lord.'^[9] (p. 39)
• Abu Qilaba narrated: It has reached me that the Prophet said: 'The Quran was sent down according to seven ahruf: command and prohibition, encouragement of good and discouragement of evil, dialectic, narrative, and parable.'^[9]

Difference between Ahruf and Qira'at[edit]

Bilal Philips writes that the Quran continued to be read according to the seven ahruf until midway through Caliph 'Uthman's rule, when confusion developed in the outlying provinces about the Quran's recitation. Some Arab tribes boasted about the superiority of their ahruf, and rivalries began; new Muslims also began combining the forms of recitation out of ignorance. Caliph 'Uthman decided to make official copies of the Quran according to the writing conventions of the Quraysh and send them with the Quranic reciters to the Islamic centres. His decision was approved by Sahaabah, and all unofficial copies of the Quran were ordered destroyed; Uthman carried out the order. After the distribution of the official copies, the other ahruf were dropped and the Quran began to be read in one harf. The Quran which is currently available worldwide is written and recited according to the harf of Quraysh.^[10]

Philips writes that Qira'at is primarily a method of pronunciation used in recitations of the Quran. These methods are different from the seven forms, or modes (ahruf), in which the Quran was revealed. The methods have been traced back to Muhammad through a number of Sahaabah who were noted for their Quranic recitations; they recited the Quran to Muhammad (or in his presence), and received his approval. The Sahaabah included:

• Ubayy Ibn K'ab
• 'Alee Ibn Abi Taalib
• Zayd Ibn Thaabit
• 'Abdullah Ibn Mas'ud
• Abu ad-Dardaa
• Abu Musaa al-Ash'aree

Many of the other Sahaabah learned from them; master Quran commentator Ibn 'Abbaas learned from Ubayy and Zayd.^[10] (pp. 29–30)

According to Philips, in the next generation of Muslims (referred to as Tabi'in) were many scholars who learned the methods of recitation from the Sahaabah and taught them to others. Centres of Quranic recitation developed in al-Madeenah, Makkah, Kufa, Basrah and Syria, leading to the development of Quranic recitation as a science. By the mid-eighth century CE, a large number of scholars were considered specialists in the field of recitation. Most of their methods were authenticated by chains of reliable narrators, ending with Muhammad. The methods which were supported by a large number of reliable narrators on each level of their chain were called mutawaatir, and were considered the most accurate. Methods in which the number of narrators were few (or only one) on any level of the chain were known as shaadhdh. Some scholars of the following period began the practice of designating a set number of individual scholars from the previous period as the most noteworthy and accurate. The number seven became popular by the mid-10th century, since it coincided with the number of dialects in which the Quran was revealed.^[10] (p. 30)

Javed Ahmad Ghamidi writes about hadith in Muwatta^[3] that if Ahruf are taken in the context of pronunciation (for which the words are lughat and lahjat), the content of the hadith rejects this meaning; Umar and Hisham belonged to the same tribe (the Quraysh), and members of the same tribe cannot use different pronunciations. Ghamidi questions the hadith which claim 'variant readings', on the basis of Quranic verses (^{[Quran87:6-7]}, ^{[Quran75:16-19]}), the Quran was compiled during Muhammad's lifetime and questions the hadith which report its compilation during Uthman's reign.^[6] Since most of these narrations are reported by Ibn Shihab al-Zuhri, Imam Layth Ibn Sa'd wrote to Imam Malik:^[6][11]

And when we would meet Ibn Shihab, there would arise a difference of opinion in many issues. When any one of us would ask him in writing about some issue, he, in spite of being so learned, would give three very different answers, and he would not even be aware of what he had already said. It is because of this that I have left him – something which you did not like.

Abu 'Ubayd Qasim Ibn Sallam (died 224 AH) reportedly selected twenty-five readings in his book. The seven readings which are currently notable were selected by Abu Bakr Ibn Mujahid (died 324 AH) at the end of the third century. It is generally accepted that although their number cannot be ascertained, every reading is Quran which has been reported through a chain of narration and is linguistically correct. Some readings are regarded as mutawatir, but their chains of narration indicate that they are ahad (isolate) and their narrators are suspect in the eyes of rijal authorities.^[6]

Quranic orthography[edit]

To ensure the correct reading of the Quran (particularly for those following the first generation of Muslims), gradual steps were taken to improve its orthography. This began with the introduction of dots to distinguish similarly-shaped consonants, followed by dots (to indicate different vowels) and nunation in different-coloured ink from the text. The work was done primarily by Abu'l Aswad ad-Du'alî (d. 69 AH/688 CE), Naṣr Ibn ʿĀṣim (d. 89 AH/707 CE) and Yaḥya Ibn Yaʿmur (d. 129 AH/746 CE). There was initial opposition to any additions to the Quran. Although Ibn ʿUmar (73/692) disliked the dotting, others welcomed it because it ensured the proper reading of the Quran as received from Muhammad; the latter view has been accepted by most Muslims throughout the Muslim world since the Tabi'un. The people of Madinah reportedly used red dots for vowels (tanwin]], tashdid, takhfif, sukun, waṣl and madd) and yellow dots for hamzas. Naqt (dotting the rasm), became a separate subject of study.

Conditions for validity[edit]

For a recitation to be accepted as authentic (sahih), it had to meet three conditions; if any conditions were missing, the recitation was classified as shâdhdh (unusual). The first condition was that a recitation have an authentic, continuous chain of narration in which the narrators were known to be righteous and to have good memories. It was also required that the recitation be conveyed by a large number of narrators on each level of the chain of narration below the level of Sahaabah (the condition of Tawaatur). Narrations which had authentic chains but lacked the condition of Tawaatur were accepted as explanations (Tafseer) of the Sahaabah, but were not considered methods of reciting the Quran. Narrations without an authentic chain of narration were classified as Baatil (false) and rejected.

The second condition was that variations of a recitation match known Arabic grammatical constructions; unusual constructions could be verified by their existence in passages of pre-Islamic prose or poetry. The third condition required the recitation to coincide with the script of a copy of the Quran which was distributed during the era of Caliph Uthmân. Differences resulting from dot placement are acceptable if the other conditions are met. A recitation of a construction for which no evidence could be found would be classified as Shaadhdh; this classification only affected the unverified constructions, not all aspects of the recitation.

The ten readers and their transmitters[edit]

In addition to the above, three readers are collected separately from the Seven:

Variations among readings[edit]

There are many consonantal differences between the various readings – for example, between Al-Duri and Ḥafs:

Examples of readings from Ḥafs and Warsh[edit]

See also[edit]

• Bible study (Christian), private or small group reading predominantly in Protestant Christianity
• Sermon, in Christianity
• Torah reading and cantillation in Judaism

References[edit]

• Habib Hassan Touma (1996). The Music of the Arabs, trans. Laurie Schwartz. Portland, Oregon: Amadeus Press. ISBN0-931340-88-8.

Footnotes[edit]

1. ^The Seven Qira'at of the Qur'an by Aisha Bewley
2. ^ ^abSaalih al-Munajjid, Muhammad (28 July 2008). 'The revelation of the Qur'aan in seven styles (ahruf, sing. harf). Question 5142'. Islam Question and Answer. Retrieved 30 May 2019.
3. ^ ^abMalik Ibn Anas, Muwatta, vol. 1 (Egypt: Dar Ahya al-Turath, n.d.), 201, (no. 473).
4. ^narrated by al-Bukhari (Sahih al-Bukhari), 3047; Muslim Sahih Muslim, 819
5. ^Suyuti, Tanwir al-Hawalik, 2nd ed. (Beirut: Dar al-Jayl, 1993), 199.
6. ^ ^abcdJaved Ahmad Ghamidi. Mizan, Principles of Understanding the Qu'ranArchived September 27, 2007, at the Wayback Machine, Al-Mawrid
7. ^Zarkashi, al-Burhan fi Ulum al-Qur'an, 2nd ed., vol. 1 (Beirut: Dar al-Fikr, 1980), 237.
8. ^Suyuti, al-Itqan fi Ulum al-Qur'an, 2nd ed., vol. 1 (Baydar: Manshurat al-Radi, 1343 AH), 177.
9. ^ ^abcdefAbû Jacfar Muhammad bin Jarîr al-Tabarî (Translated & Abridged by J Cooper, W F Madelung and A Jones), Jamic al-Bayân 'an Tâ'wil ay al-Qur'an, 1987, Volume 1, Oxford University Press & Hakim Investment Holdings (M.E.) Limited, p. 16.
10. ^ ^abcAbu Ameenah Bilal Philips, Tafseer Soorah Al-Hujuraat, 1990, Tawheed Publications, Riyadh, p. 28-29
11. ^Ibn Qayyim, I'lam al-Muwaqqi'in, vol. 3 (Beirut: Dar al-Fikr, n.d.), 96.
12. ^ ^{abcdefghijklmnopqrst}Shady Hekmat Nasser, Ibn Mujahid and the Canonization of the Seven Readings, p. 129. Taken from The Transmission of the Variant Readings of the Qur'an: The Problem of Tawaatur and the Emergence of Shawaadhdh. Leiden: Brill Publishers, 2012. ISBN9789004240810
13. ^ ^abcdeSamuel Green, The Different Arabic Versions of the Qur'an. Retrieved 2008 Nov 17
14. ^رواية ورش عن نافع - دار المعرفة - دمشق Warsh Reading, Dar Al Maarifah Damascus
15. ^رواية حفص عن عاصم - مجمع الملك فهد - المدينة Ḥafs Reading, King Fahd Complex Madinah

Sources[edit]

• cAlawi Ibn Muhammad Ibn Ahmad Bilfaqih, Al-Qirâ'ât al-cAshr al-Mutawâtir, 1994, Dâr al-Muhâjir
• Adrian Brockett, 'The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an' in Andrew Rippin's (Ed.), Approaches of The History of Interpretation of The Qur'an, 1988, Clarendon Press, Oxford, p. 33.
• Samuel Green, 'The different Arabic versions of the Quran Part 2: the current situation [1]

Al Bayan Javed Ahmed Ghamidi Pdf Free Download

Further reading[edit]

• Gade, Anna M. Perfection Makes Practice: Learning, Emotion, and the Recited Qur'ân in Indonesia. Honolulu: University of Hawaii Press, 2004.

External links[edit]

• Online Quran Project Community Site.
• Frequent Questions around qiraat about: the different Qiraat, including REFUTING The Claim of Differences in Quran and other useful information [2]