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with minor variations accepted, according to spoken language.
·ð ð To show something of the unique nature of the Qur'an, in the realm of language.
·ð ð To show something of the unique nature of the Qur'an, in the realm of meaning and legal rulings.
·ð ð To explain a legal ruling in more detail.
Scholars Differ
There is a difference of opinion among classical Muslim scholars on the subject of the 'seven modes', to the extent that
one of them was able to say: 'the degree of difference of opinion (ikhtilaf) among the scholars is to the extent of 35
sayings'. [Itqan, I, p.45.]
Some of these different opinions are that the 'seven modes' are:
·ð ð Different languages (dialects) current among the Arabs at the time of revelation, such as e.g. Quraish, Hudhail,
Tamim, etc., who had different ways of pronunciations which could even affect the spelling, e.g.
·ð ð al-tabuh and al-tabut. (2: 248) [See Kamal, op. cit., p.46.]
·ð ð or: hiyaka for iyaka (1:5).
·ð ð or: atta for hatta (12: 35).
·ð ð It may also be the usage of words from the different languages in the Qur'an (this is considered one of the most
sound views).
·ð ð Usage of synonyms in the Qur'an, i.e. that a variety of expressions describe one and the same concept. A well-
known example is Sura 101: 5, which reads as 'Ka-l-'ihni-l-manfush', but in another version 'Ka-s-sufi-l-manfush'
both meaning 'like carded wool'. The word arshidna was read in place of ihdina (Sura 1: 6), etc. [Both examples
from Ibn Mas'ud. This view is also very close to the Idea of various dialects. and many scholars tend to accept
such usage of synonyms, as meaning the seven modes'.]
·ð ð Different aspects of the revelation, such as e.g. order, prohibitions, promise, narrations, etc.
·ð ð Seven differences, such as possible ways of reading words and structures in the Qur'an, e.g. the word 'trusts' in
23: 8 which can be read both 'trust' (sg.) or 'trusts' (pl.) according to the plain text without vowels: li-amanatihim
or li-amanatihim .
·ð ð Slightly different wordings of a particular passage, such as e.g. in 9: 100: 'Gardens under which rivers flow' which
some read as 'Gardens from under which rivers flow', adding the word 'from' (min) to the text.
·ð ð Different ways of pronunciation as they have been explained in great detail by the scholars of qira'a (recitation)
such as e.g. imala, idgham, etc. [This view has also been favoured by many, because it does not cause much
controversy.]
However, even non-Muslim orientalists concede that 'no major differences of doctrines can be constructed on the basis of
the parallel readings based on the 'Uthmanic consonantal outline, yet ascribed to mushafs other than his. All the rival
readings unquestionably represent one and the same text. They are substantially agreed in what they transmit ...
[Burton, J,: The Collection of the Qur an, Cambridge. 1977, p. 171.]
Summary
From these different opinions, of which only some have been listed above, by way of illustration, a generally-accepted
conclusion is that the 'seven modes' are at the basis of several distinct ways of reciting the Qur an, reflecting the different
usage at the time of revelation, comprising variations in pronunciation and even minor differences in wording. The 'seven
'ahruf are however, not identical with the well-known 'seven readings'. These came about in a later age. Although much
of what the 'seven readings' contain is also found in the seven ahruf, there are some differences, which will be explained
when discussing the seven readings.
Only a few examples for 'ahruf have been transmitted to us. They are of importance for Tafsir, rather than qira'a.
Seven Modes in the Qur'an
While some scholars [e.g. Tabari, Jami' al-bayan 'an ta'wil ayat al-Qur an, Cairo, 1968. See introduction to this tafsir.
Zarkashi, Vol. 1, p.213 says most scholars are of the first view, and that the last double-reading of the Qur'an by
Muhammad in the presence of the Angel Gabriel served, among others, the purpose of eliminating the other six modes.]
hold that the written Qur'an now includes only one of the 'seven modes', and the others are transmitted orally to us,
there is some evidence also for the view that the text of the Qur'an, as we have it in front of us, may include all these
'seven modes' because:
·ð ð No one would change the Qur'an.
·ð ð The present text was written upon the basis of the sahaba testimonies, both orally and written, going
back directly to the Prophet.
·ð ð The Qur'an is protected by Allah.
THE VARIOUS READINGS
Al-qira'a (pl. qiraa'at) is derived from the word qara'a, 'reading, reciting'; from which also the word Qur'an is derived. It is
a verbal noun, meaning recitation. In technical language it describes the oral recitation of the Qur'an as well as the
punctuation of the written text, which corresponds to the oral recitation.
Examples:
Mawdudi [Introduction to the Study of the Qur an, Delhi, 1971, p.21.] has very convincingly explained the proper
understanding of some accepted difference in reading. He wrote that in al-fatiha (1: 3): the readings "maliki" and "
mâliki " both describe one of the attributes of Allah, and there is absolutely no contradiction between 'sovereign' and
'master' of the day of judgement, but 'these two readings make the meaning of the verse all the more clear'.
Similarly 5:8 arjulakum [Reading of Nafi, Hafs 'an Asim, Kisa'i.] and arjulikum [Reading of Ibn Kathir, Abu Amr, Abu
Bakra 'an 'Asim, Hamza.] carry two meanings: "Wash" or "Wipe" your feet
Both are indeed correct, for under normal circumstances a man will wash his feet, while some other person e.g. a traveler
may wipe them. Here the text of the Qur'an carries both meanings at the same time. This is indeed a unique feature of
the revelation from Allah.
Readers among the Sababa
Reading and reciting of the Qur'an has been done since revelation began, and the Prophet was the first to recite. This has
already been discussed in the section on transmission of the text. After his death, the recitation continued through his
Companions. Among the famous readers from whom many of the tabi'un learned, were Ubay bin Ka'b, 'Ali, Zaid bin
Tbabit, Ibn Mas'ud, Abu Musa al-Ash'ari and many others.
Later Development
Later on, with Muslims settling in many parts of the world, the Qur'an was recited in a variety of ways, some of which
were not in accordance with the accepted text and the transmitted readings from the Prophet and the Companions. This
necessitated a thorough screening and distinction between what is sahih (sound) and what is shadh (exceptional).
The Seven Readings
The 'seven readings' were standardised in the second/eighth century. Ibn Mujahid, a ninth-century Muslim scholar, wrote
a book entitled The Seven Readings, in which he selected seven of the prevailing modes of recitation as the best
transmitted and most reliable. Others were subsequently disfavoured and even opposed, among them the readings of Ibn
Mas'ud and 'Ubay bin Ka'b. However, this is not to say that one must restrict oneself to one of these seven readings, or to
all of them. Below are listed the local origin of the seven readings and the names of readers [For their short biographies
see Fihrist ,I, p. 63ff.] and some transmitters (rawis) connected with them:
Place Reader Transmitter
Madina Nafi' (169/785) Warsh (197/812)
Makka Ibn Kathir (120/737)
Damascus Ibn 'Amir (118/736)
Basra Abu 'Amr (148/770)
Kufa 'Asim (127/744) Hafs (180/796)
Kufa Hamza (156/772)
Kufa Al-Kisa'i (189/804) Duri (246/860)
Readings No. 1 and 5 are of particular importance: the reading transmitted by Warsh is widespread in Africa, except
Egypt, where, as now in almost all other parts of the Muslim world, the reading transmitted by Hafs is observed.
Other Views
Later on other views emerged, making ten or fourteen well-known readings. In addition to the seven above, the following [ Pobierz całość w formacie PDF ]