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اللؤلؤ والمرجان
Lu'lu' wal-Marjan
كتاب صلاة المسافرين وقصرهاBook of Travelers’ Prayer and its Shortening
باب بيان أن القرآن على سبعة أحرف وبيان معناهQuran Revealed in Seven Modes and Its Meaning
Hadith 468
اُردوEn
468 صحيح حديث عُمَرَ بْنِ الْخَطَّابِ رضي الله عنه، قَالَ: سَمِعْتُ هِشَامَ بْنَ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَة الْفُرْقَانِ عَلَى غَيْرِ مَا أَقْرَؤهَا، وَكَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَقْرَأَنِيهَا، وَكِدْتُ أَنْ أَعْجَلَ عَلَيْهِ، ثُمَّ أَمْهَلْتُهُ حَتَّى انْصَرَفَ، ثُمَّ لَبَّبْتُهُ بِرِدَائِهِ فَجِئْتُ بِهِ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ إِنِّي سَمِعْتُ هذَا يَقْرَأُ عَلَى غَيْرِ مَا أَقْرَأْتَنِيهَا؛ فَقَالَ لِي: أَرْسِلْهُ ثُمَّ قَالَ لَهُ: اقْرَأْ فَقَرَأَ، قَالَ: هكَذَا أُنْزِلَتْ ثُمَّ قَالَ لِي: اقْرَأْ فَقَرَأْتُ، فَقَالَ: هكَذَا أُنْزِلَتْ، إِنَّ الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفِ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ
Sayyiduna Umar bin Khattab (may Allah be pleased with him) narrated that I heard Hisham bin Hakim bin Hizam reciting Surah Al-Furqan in a way different from the recitation which I recite, although this recitation was taught to me by the Messenger of Allah (peace and blessings be upon him). I was about to seize him, but I gave him respite until he finished (the prayer). After that, I wrapped his cloak around his neck and seized him, and brought him to the Messenger of Allah (peace and blessings be upon him). I said to him, "I heard him reciting in a manner different from what you taught me." The Prophet (peace and blessings be upon him) said to me, "Let him go first." Then he said to him, "Recite." He recited in the same way as before. The Prophet (peace and blessings be upon him) said, "It was revealed in this way." Then he said to me, "Now you recite." So I recited, and he said, "It was revealed in this way also." The Qur'an has been revealed in seven modes of recitation, so recite in whichever is easy for you.
Brief Explanation
By the seven modes of recitation (sab‘ah ahruf) is meant the difference in movements (harakat), such that: (1) There is no change in meaning or form. (2) There is a change only in meaning, or a difference in letters. (3) There is a change in meaning but not in form. (4) Or there is a change in form but not in meaning. (5) Or there is a change in both. Or (6) there is a difference in precedence and delay (i.e., word order). (7) Or there is a difference in addition and omission. For a complete discussion on this, see Fath al-Bari (Book of the Virtues of the Qur’an: 5. Chapter: The Qur’an was revealed upon seven ahruf), because the commentator has explained this matter with great clarity and detail, which perhaps is not found collectively in any other book. (Compiler rahimahullah)
Narrator of the hadith: The title (kunyah) of Amir al-Mu’minin, the Rightly Guided Caliph, our master ‘Umar ibn al-Khattab radi Allahu anhu was Abu Hafs. He was born thirteen years after the Year of the Elephant (‘Aam al-Fil). He was extremely courageous and the embodiment of truth and justice. After his acceptance of Islam, the Muslims began to perform prayer openly in the Ka‘bah. He was the object of the Messenger’s (sallallahu alayhi wa sallam) supplication. The ascendancy that the Islamic state achieved during his caliphate is unparalleled. He destroyed the fire-worshippers of Persia. He was a wall of iron against falsehood. In 23 AH, he was martyred during the morning prayer at the hands of Abu Lu’lu’ah the Magian. In memory of this accursed one, the Iranians have constructed a shrine, upon which they celebrate festivals.
Narrator of the hadith: The title (kunyah) of Amir al-Mu’minin, the Rightly Guided Caliph, our master ‘Umar ibn al-Khattab radi Allahu anhu was Abu Hafs. He was born thirteen years after the Year of the Elephant (‘Aam al-Fil). He was extremely courageous and the embodiment of truth and justice. After his acceptance of Islam, the Muslims began to perform prayer openly in the Ka‘bah. He was the object of the Messenger’s (sallallahu alayhi wa sallam) supplication. The ascendancy that the Islamic state achieved during his caliphate is unparalleled. He destroyed the fire-worshippers of Persia. He was a wall of iron against falsehood. In 23 AH, he was martyred during the morning prayer at the hands of Abu Lu’lu’ah the Magian. In memory of this accursed one, the Iranians have constructed a shrine, upon which they celebrate festivals.
