Abu Dawud

1475. Commentary:
➊ This agitation of Umar radi Allahu anhu was based on the protective jealousy (ghayrah) that arose upon hearing the recitation according to the Sunnah of the Prophet sallallahu alayhi wa sallam, as per his knowledge.
➋ [سبعة أحرف]
There are various interpretations regarding the seven ahruf. In this regard, Imam Suyuti rahimahullah has mentioned thirty opinions in "Al-Itqan." Among these opinions, the closest one—and according to the preference of Allamah Shams al-Haq Dehlawi rahimahullah, the author of "Awn al-Ma’bud"—is that what is meant are the dialects and modes of pronunciation that were prevalent among the seven major Arab tribes. For those people, due to certain reasons, it was extremely difficult at that time to accept the dialect and style of another tribe. These tribes are: Hijaz, Hudhayl, Hawazin, Yemen, Tayy, Thaqif, and Banu Tamim. Until the early caliphate of Uthman radi Allahu anhu, the Qur’an continued to be recited in these various readings and ahruf. However, when the boundaries of the Islamic state expanded greatly and a large number of non-Arabs entered Islam, and incidents of confusion among them due to the different readings increased, Uthman radi Allahu anhu, after consulting the noble Companions radi Allahu anhum ajma‘in and other people of authority, had copies of the Qur’an written in one reading (the reading of Quraysh) and distributed throughout the state, so that the Ummah would be protected from disagreement and division regarding the Qur’an. Undoubtedly, this favor of his can never be forgotten until the Day of Judgment. Radi Allahu anhu wa ardah. (For details, see: ‘Ulum al-Qur’an)

Fiqh al-Hadith
This hadith is evidence that the Noble Qur’an was revealed in seven modes of recitation (qira’at), and whichever of these modes it is recited in, it is absolutely correct. It is also clarified that not every Companion had knowledge of every mode of recitation, which is why there was a difference between Sayyiduna Umar and Sayyiduna Hisham (radi Allahu anhuma), and in the narration which Jawadi Sahib has cited as an objection, the difference is also regarding the modes of recitation. In some modes, there is «ان هذان لساحران», while in others there is «ان هذين لساحران». According to «فاقرووا ما تيسر منه», both are absolutely correct.

Hadith Commentary:

That is, according to the dialects and styles of the seven tribes of Arabia, and in some places, differences in vowels (harakat) or letters (huruf) do not cause any harm, provided that there is no difference in meaning and intent, as is evident from the differences among the seven recitations (qira'at).

The scholars have said that the Noble Qur'an can be recited according to any of the well-known seven recitations (qira'at). There is no harm in this. However, reciting with an anomalous (shadh) recitation has not been considered permissible by most scholars, such as the recitation of Aisha (radi Allahu anha): "Hafizoo 'ala as-salawati wa as-salati al-wusta," or the recitation of Ibn Mas'ud (radi Allahu anhu): "Fama istamta'tum minhunna ila ajalin musamman."

Hadith Commentary:
(1)
In this hadith, it is mentioned that Umar (radi Allahu anhu), based on his own ijtihad (independent juristic reasoning), took notice of Hisham's (radi Allahu anhu) recitation, and in fact, practically put a cloak around his neck and presented him before the Messenger of Allah (sallallahu alayhi wa sallam), stating regarding him that he had recited the Qur'an in a manner contrary to the way you had taught me. Despite this, the Messenger of Allah (sallallahu alayhi wa sallam) did not hold him accountable, but rather informed them of the correct situation.
(Fath al-Bari: 5/94) (2)
From this hadith, it is also understood that Umar (radi Allahu anhu) was very strict in religious matters, and after him, Hisham (radi Allahu anhu) was the strictest. Thus, whenever Umar (radi Allahu anhu) saw any disliked or objectionable thing, he would say:
As long as I and Hisham ibn Hakim are alive, such disliked things will not be seen.
('Umdat al-Qari: 9/148)

938. Commentary:

➊ The details of «سَبْعَةِ أَحْرُفٍ» have already been mentioned previously.

➋ From this blessed hadith, it is also understood how strict Umar radi Allahu anhu was regarding matters of religion, as he himself states that he was about to hastily seize him even during the prayer.

➌ It is permissible to seize a criminal by the neck if there is a fear of him fleeing.

➍ This mentions Allah’s grace and mercy upon this ummah, that Allah revealed the Noble Qur’an in seven modes of recitation (qira’at) for the ease of this ummah.

Takhrij al-Hadith:
[وأخرجه البخاري 2419، ومسلم 818، من حديث مالك به]

Jurisprudential Explanation:
➊ The hadith regarding the Qur’an being revealed upon seven modes of recitation (qira’at) is mutawatir (mass-transmitted). [قطف الازهار: 60 نظم المتناثر :197]
➋ By “seven modes (ahruf)”, what is meant is the difference in the recitation of certain words, for the clarification of which a few examples are given below:
First Example: The reciter ‘Asim ibn Abi al-Najud al-Kufi and others recited «مَالِكِ يَوْمِ الدِّيْنِ», while the reciter Nafi‘ ibn ‘Abd al-Rahman ibn Abi Nu‘aym al-Madani recited «مَلِكِ يَوْمِ الدِّيْنِ». The first recitation is mutawatir in the Indian Subcontinent and elsewhere, and the second recitation is mutawatir in Africa and elsewhere.

Second Example: The reciter Hafs ibn Sulayman al-Asadi (from ‘Asim ibn Abi al-Najud) recited «فَمَا تَسْتَطِيْعُوْنَ صَرْفاً وَّلَا نَصْراً». See: [سورة الفرقان:19]
Whereas the reciter Nafi‘ al-Madani recited «فَمَا يَسْتَطِيْعُوْنَ صَرْفاً وَّلَا نَصْراً». See: The Noble Qur’an [رواية قالون ص 309 رواية ورش ص 293،]

Third Example:
The reciter ‘Asim, the reciter Qalun, and other reciters recited «قُلْ اَعُوْذُ بِرَبِّ النَّاسِ», whereas in the recitation of Warsh it is «قُلَ اَعُوْذُ بِرَبِّ النَّاسِ». See: The Noble Qur’an [قرأة ورش ص712 مطبوعة الجزائر، دوسرا نسخه مطبوعة مصر]
➌ Sayyiduna ‘Umar radi Allahu anhu was always ready for the love of Islam, striving in the path of Allah (jihad fi sabilillah), and the defense of Islam.
➍ If a person is acting upon one of two issues established from the Qur’an and Sunnah, and another person is acting upon the other established issue, then neither should harshly reject the other; however, the doors for research and investigation remain open at all times. And all praise is due to Allah.
➎ If a person considers his brother to have committed an ijtihadi (scholarly) error, then he should choose an appropriate time and refute him gently and with evidence.
➏ It is permissible to recite the Noble Qur’an in any of the seven modes of recitation (qira’at), but it is better to recite in the well-known recitation of one’s region so that the general public does not fall into error.
➐ May Allah fill the grave of Sayyiduna ‘Uthman radi Allahu anhu with His mercy and light, for he united the Muslims upon the script (rasm al-khatt) of a single mushaf (copy of the Qur’an), in which the other recitations were incorporated.