Introduction to the 10 Recitations + 7 Ahruf

Qira'at refers to the various manners of reciting the Qur'an. There are 10 authentic Qira'at. For a qira'at to be authentic there are very detailed rules. Whereas the Qur'an was revealed in seven ahruf, as is proved in many mutawaatir ahadith. This was because different tribes pronounced and spelled words differently.

Sheikh Mishary recites Surah Al-Ikhlaas ten times, each time using a different one of the ten recitation school recognized by Muslim scholars. Each of the ten recitation has an isnaad (narration chain) up to the Prophet PBUH. In addition, these isnaads come through twaatur (i.e. it was related by so many trushworthy people down the isnaad chain to the Prophet Muhammad PBUH.) The recitation differ in the vocalization of few words or letters.

companionsofquran- Qira'at refers to the various manners of reciting the Qur'an.
- Each qiraa'a has its own rules of tajweed.
- In Murattal, it is not necessary to emphasize every vowel in clarity as it is in Mujawwad.
- Each qira'at is named after the Qari who was famous in reciting in that manner.
- There are 10 authentic Qira'at. For a qira'at to be authentic there are very detailed rules.

Here are the ten Qira'at with their 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.

Then you also have the 7 types of Ahruf (dialects/modes).

Here's summat on the 7 Ahruuf (modes/dialects):

The Ahruuf
The Qur'an was revealed in seven ahruf, as is proved in many mutawaatir ahadith. This was because different tribes pronounced and spelled words differently. The forms matched the dialects of following seven tribes:

1. Quraysh
2. Hudhayl
3. Thaqîf
4. Hawâzin
5. Kinânah
6. Tamîm
7. Yemen

The revelation of the Qur'an in seven different ahruuf made its recitation and memorization much easier for the various tribes. At the same time the Qur'an challenged them to produce a surah like it in their own dialect so that they would not complain about the incomprehensibility.

Regarding whether or not these ahruuf have been preserved, there are three opinions; the strongest being that of Ibn Taymiyyah, Ash-Shatibee, Ar-Raazi, Ibn Katheer and Ibn Al-Jazaree and many others. They say that when Uthman (radhi Allahu 'anhum) was compiling the Qur'aan, he had Zaib ibn Thabit record it without the vowelation and consonants to accomodate the different Ahruuf. At some points where the ahruuf differed greatly, they recorded it according to the Quraysh dialect. There are 4 benefits which show the Wisdom of Allah (swt) revealing the Qur'aan in seven ahruuf:

1. To facilitate the memorization of the Qur'aan.
The arabs did not all speak arabic in the same way. The ahruuf eased the memorization and was significant in the preservation of the Qur'aan.

2. To prove the miraculous nature of the Qur'aan.
For despite all the differences, the meaning of the Ahruuf did not contradict one another, but rather were complimentary.

3. To prove the truthfulness of the Prophet Muhammad (peace be upon him), for despite the fact that he was illiterate, the revelation of the Qur'aan occured in different tribal dialects and different words, all of which consisted of the most fluent and eloquent speech of his time.

4. To honour the ummah of the Prophet Muhammad (peace be upon him) and show its superiority over all other nations.

Wallahu Ta'ala A'lam!

quran-illumunatedThe ten authentic preserved qira’aat are as follows.

The first seven were preserved by Mujahid and by Imam Shatibi in his famous poem “Ash-Shatibiyyah”. The Qari of each style had his style preserved by two of his students, among whom there would be small variations but not as significant as the variations between the Qira’aat themselves. The Qari had many students but the choice of who preserved them was that of Imam Abu ‘Amar Ad-Daani [Whose tariqa is used in the so called "Pakistani" mus-hafs in the recitation of Hafs 'an Asim] in his famous book “Kitab At-Tayseer fil Qira’aatis Saba”. The name in the square bracket is what the Qira’ah and the Tariqah are more commonly known as.

1) From the Tabi’een, there was Imam ‘Asim ibn Abi Najood Al-Kufi ['Asim], who was the chief Qari of Kufah, Iraq at the time. Interestingly he was also the Qur’an teacher of Imam Abu Hanifa (rah) who recited in this style. The Qira’ah of Imam ‘Asim was preserved through his two students Shu’ba ibn ‘Iyaash Al-Kufi [Shu'ba] and Abu ‘Amr Hafs ibn Sulaiman Al-Asadi Al-Kufi [The tariqa of Hafs 'an 'Asim is the most prominent recitation used today by over 90% of the Muslim World. We all recite from in this style basically.]

2) Imaam Naf’i ibn Abdir-Rahman ibni Abi Na’eemil Laythi [Naf'i] from the holy city of Madinah, which recited in his Qira’ah. During his time he was the chief Qari of Madinah and had studied Qur’an from over seventy of the tabi’een. He was the Qur’an teacher of Imam Malik (rah) who recited in the Qira’ah of Nafi’. Imam Nafi’s Qira’ah was preserved through his two students ‘Isa ibn Mina Az-Zarqi [Qaloon] and of course Imam Abu Sa’eed ‘Uthman ibn Sa’eed Al-Misree [Warsh]. The Tariqaan of Imam Nafi’ are recited in many north african countries.

3) Imaam Abdullah ibn Kathir ibn ‘Umar Al-Makki [Ibn Kathir] of Makkah. He was also amongst the tabi’een and met some of the Companions of the Prophet (saw). His Qira’ah was the Qira’ah of the people of Makkah as well as Imam Shaf’i (rah). Preserved through two of his students Imam Abul Hassan Ahamd ibn Buzzah Al-Makki [Bazzi] and Imam Abu ‘Amr Muhammad ibn ‘Abd Al-Rahman [Qumbul].

4) Imaam Zabaan ibn Al-’Alaa ibn ‘Ammaar Al-Basree [Abu 'Amr], born in Makkah but moved to Basrah, Iraq where he was the chief reciter. Also studying the Qur’an with many of the Tabi’een. The two students preserving his recitation were Imam Hafs ibn ‘Umar Ad-Doori [Ad-Doori] and Imam Abu Shu’ayb Saalih ibn Ziyad As-Susi [Susi].

5) Imaam Abdullah ibn ‘Amir Al-Yahsabi ['Ibn 'Amir] of Damascus, Syria. His style was adopted by the people of Syria. He is also the reciter with the least people between him and the Prophet (saw), studying directly under the Sahabi Abu Ad-Darda (ra). His recitation was preserved by two students Imam Hisham ibn ‘Ammaar Ad-Damishqi [Hisham] and Imam Abdullah ibn Ahmad ibn Zhakwan [Ibn Zakhwan].

6) Imaam Hamzah ibn Habeeb Al-Kufi of Kufah, Iraq. He also met some of the Companions of the Prophet (saw). Preserved through Imam Khalaf ibn Hisham Al-Baghdadi [Khalaf 'An Hamza] (who also has his own Qira’ah, number 10) and Imam Abu ‘Isa Khallad ibn Khalid Ash-Shaybani [Khallad].

7) Imaam ‘Ali ibn Hamzah ibn ‘Abdillah also known [Al-Kisaa'ee] from Kufah, Iraq. Preserved through Imam Al-Layth ibn Khalid Al-Baghdadi and [Al-Layth] and the student of Abu’Amr Al-Basree, Imam Hafs ibn ‘Umar Ad-Doori [Ad-Doori].

8) Imaam Ya’qoob ibn Ishaq Al-Hadrami Al-Basri from Basrah, Iraq. Preserved by Imam Muhammad ibn Muttawakkil [Ruways] and Imam Ruh ibn Abdil Mu’min Al-Basree [Rooh].

9) Imaam Yazeed ibn Al-Qa’qa’ Al-Makhzoomi [Abu Ja'far al-Madani] from the Tabieen. Also one of the teacher of Imam Naf’i. He was in Madinah, preserved through Imam ‘Isa ibn Wardaan [Wardaan] and Imaam Sulayman ibn Jamaz [ibn Jamaz].

10) Imaam Khalaf ibn Hisham Al-Baghdadi [Khalaf] from Baghdaad, Iraq who was one of the preservers of the style of Hamzah al-Kufi, also had his Qira’ah. Preserved by Imam Ishaaq ibn ‘Uthmaan [Ishaq] and Imaam Idris ibn ‘Abdil Kareem Al-Baghdadi [Idrees].

quranpicblueIt was proven that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “This Qur’aan has been revealed in seven styles, so recite whichever is easiest.” And the scholars said:

They are close in meaning but different in wording.

When ‘Uthmaan (may Allaah be pleased with him) heard of the differences among the people and Hudhayfah (may Allaah be pleased with him) came to him and said: “Save the people,” he consulted the Companions who were still alive at this time, such as ‘Ali, Talhah, al-Zubayr and others, and they suggested compiling the Qur’aan in one style, so that the people would not differ.

So he compiled it (may Allaah be pleased with him), and he formed a four-man committee for that task, headed by Zayd ibn Thaabit (may Allaah be pleased with him). So they compiled the Qur'aan in one style, and copied it and distributed it to the various regions so that the people could rely on it and so as to put an end to disputes.

With regard to the seven recitations or ten recitations, they are present in what was compiled by ‘Uthmaan, and have to do with adding a letter or omitting a letter, or elongating or shortening a vowel. All of that is included in the one style that ‘Uthmaan (may Allaah be pleased with him) compiled. The intention behind that was to preserve the word of Allaah and protect people from differences that could harm them or cause fitnah among them. Allaah has not enjoined reciting it in the seven styles, rather the Prophet (blessings and peace of Allaah be upon him) said: “Recite whichever is easiest.” So the people’s agreeing upon one style is a good action for which ‘Uthmaan and the Companions (may Allaah be pleased with them) are to be appreciated, because it made things easier for people and prevented a cause of dispute among the Muslims.

 

quranpicgreenFirstly :

The Qur’aan was revealed in one style at the beginning, but the Messenger of Allaah (peace and blessings of Allaah be upon him) kept asking Jibreel until he taught him seven styles, all of which were complete. The evidence for that is the hadeeth of Ibn ‘Abbaas who narrated that the Prophet (peace and blessings of Allaah be upon him) said:

“Jibreel 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.” (Narrated by al-Bukhaari, 3047; Muslim, 819)

Secondly, what is meant by "Styles" (ahruf, sing. harf)?

The best of the scholarly opinions concerning what is meant is that there are seven ways of reciting the Qur’aan, where the wording may differ but the meaning is the same; if there is a different meaning then it is by way of variations on a theme, not opposing and contradiction.

Thirdly:

Some of the scholars said that what was meant by ahruf was the dialects of the Arabs, but this is far-fetched, because of the hadeeth of ‘Umar ibn al-Khattaab who said:

“I heard Hishaam ibn Hakeem reciting Soorat al-Furqaan in a manner different from that in which I used to recite it and the way in which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me to recite it.  I was about to argue with him whilst he was praying, but I waited until he finished his prayer, and then I tied his garment around his neck and seized him by it and brought him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I heard this man reciting Soorat-al-Furqaan in a way different to the way you taught it to me.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, ‘Recite it,’ and he recited it as I had heard him recite it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘It was revealed like this.’ Then he said to me, ‘Recite it,’ so I recited it and he said, ‘It was revealed like this. This Qur'aan has been revealed in seven different ways, so recite it in the way that is easiest for you.’” (Narrated by al-Bukhaari, 2287; Muslim, 818)

It is known that Hishaam was Asadi Qurashi (i.e., from the clan of Bani Asad in Quraysh) and ‘Umar was ‘Adawi Qurashi (i.e., from the clan of Bani ‘Adiyy in Quraysh). Both of them were from Quraysh and Quraysh had only one dialect. If the difference in ahruf (styles) had been a difference in dialects, why would two men of Quraysh have been different?

The scholars mentioned nearly forty different opinions concerning this matter! Perhaps the most correct is that which we have mentioned above. And Allaah knows best.

Fourthly:

It seems that the seven styles were revealed with different wordings, as indicated by the hadeeth of ‘Umar, because ‘Umar’s objection was to the style, not the meaning. The differences between these styles are not the matter of contradiction and opposition, rather they are synonymous, as Ibn Mas’ood said:

“It is like one of you saying halumma, aqbil or ta’aal (all different ways of saying ‘Come here’).”

Fifthly:

With regard to the seven recitations (al-qiraa’aat al-saba’), this number is not based on the Qur’aan and Sunnah, rather it is the ijtihaad of Ibn Mujaahid (may Allaah have mercy on him). People thought that al-ahruf al-saba’ (the seven styles) were al-qiraa’aat al-saba’ (the seven recitations) because they happened to be the same number. But this number may have come about coincidentally, or it may have been done deliberately by Ibn Mujaahid to match what was narrated about the number of styles (ahruf) being seven. Some people thought that the styles (ahruf) were the recitations, but this is a mistake. No such comment is known among the scholars. The seven recitations are one of the seven styles, and this is the style that ‘Uthmaan chose for all the Muslims.

Sixthly:

When ‘Uthmaan made copies of the Qur’aan, he did so according to one style (harf), but he omitted the dots and vowel points so that some other styles could also be accommodated.  So the Mus-haf that was copied in his time could be read according to other styles, and whatever styles were accommodated by the Mus-haf of ‘Uthmaan remained in use, and the styles that could not be accommodated fell into disuse. The people had started to criticize one another for reciting differently, so ‘Uthmaan united them by giving them one style of the Qur’aan.

Seventhly:

Those who say Mujaahid’s different recitations meant the seven styles (ahruf) is not correct, as was said by Shaykh al-Islam ibn Taymiyyah. (Majmoo’ah al-Fatawa, vol. 13, p. 210)

Eighthly:

The seven readers or reciters were:

1- Naafi’ al-Madani

2- Ibn Katheer al-Makki

3- ‘Aasim al-Kufi

4- Hamzah al-Zayaat al-Kufi

5- Al-Kisaa’i al-Kufi

6- Abu ‘Amr ibn al-‘Ala’ al-Basri

7- ‘Abd-Allaah ibn ‘Aamir al-Shaami

  • The ones who have the strongest isnaad in recitation are Naafi’ and ‘Aasim.
  • The most eloquent are Abu ‘Amr and al-Kisaa’i.
  • Warsh and Qaaloon narrated from Naafi’.
  • Hafs and Shu’bah narrated from ‘Aasim.

And Allaah knows best.