سنن نسائي
Nasai
كتاب الافتتاحThe Book of the Commencement of the Prayer
بَابُ : جَامِعِ مَا جَاءَ فِي الْقُرْآنِChapter: Collection of what was narrated concerning the Quran
Hadith 939
اُردوEn
أَخْبَرَنَا يُونُسُ بْنُ عَبْدِ الْأَعْلَى ، قال : حَدَّثَنَا ابْنُ وَهْبٍ ، قال : أَخْبَرَنِي يُونُسُ ، عَنِ ابْنِ شِهَابٍ قال : أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ ، أَنَّ الْمِسْوَرَ بْنَ مَخْرَمَةَ ، وَعَبْدَ الرَّحْمَنِ بْنَ عَبْدٍ الْقَارِيَّ أَخْبَرَاهُ ، أَنَّهُمَا سَمِعَا عُمَرَ بْنَ الْخَطَّابِ ، يَقُولُ : سَمِعْتُ هِشَامَ بْنَ حَكِيمٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاسْتَمَعْتُ لِقِرَاءَتِهِ فَإِذَا هُوَ يَقْرَؤُهَا عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكِدْتُ أُسَاوِرُهُ فِي الصَّلَاةِ فَتَصَبَّرْتُ حَتَّى سَلَّمَ فَلَمَّا سَلَّمَ لَبَّبْتُهُ بِرِدَائِهِ فَقُلْتُ مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ تَقْرَؤُهَا فَقَالَ : أَقْرَأَنِيهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ : كَذَبْتَ فَوَاللَّهِ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَ أَقْرَأَنِي هَذِهِ السُّورَةَ الَّتِي سَمِعْتُكَ تَقْرَؤُهَا فَانْطَلَقْتُ بِهِ أَقُودُهُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تُقْرِئْنِيهَا وَأَنْتَ أَقْرَأْتَنِي سُورَةَ الْفُرْقَانِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَرْسِلْهُ يَا عُمَرُ اقْرَأْ يَا هِشَامُ " فَقَرَأَ عَلَيْهِ الْقِرَاءَةَ الَّتِي سَمِعْتُهُ يَقْرَؤُهَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " هَكَذَا أُنْزِلَتْ " ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اقْرَأْ يَا عُمَرُ " فَقَرَأْتُ الْقِرَاءَةَ الَّتِي أَقْرَأَنِي قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " هَكَذَا أُنْزِلَتْ " ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ " .
´Urwah bin Az-Zubair narrated that Al-Miswar bin Makhramah and AbdurRahman bin Abdul-Qari told him that:` They heard Umar bin Al-Khattab say: "I heard Hisham bin Hakim bin Hizam reciting Surat Al-Furqan during the lifetime of the Messenger of Allah (ﷺ), so I listened to his recitation and he was reciting it in a way that the Messenger of Allah (ﷺ) had not taught me. I was about to jump on him while he was praying, but I waited patiently until he said the Salam (at the end of the prayer). When he had said the Salam I grabbed him by his garment and said: 'Who taught you this Surah that I heard you reciting?' He said: 'The Messenger of Allah (ﷺ) taught me it. I said: 'You are lying, by Allah! The Messenger of Allah (ﷺ) is the one who taught me this Surah that I heard you reciting.' I took him to the Messenger of Allah (ﷺ) and said: 'O Messenger of Allah, I heard this man reciting Surat Al-Furqan in a way that you did not teach me, but you taught me Surat Al-Furqan.' The Messenger of Allah (ﷺ) said:' Let him go, O Umar. Recite, O Hisham.' So I recited it to him in the way that I had heard him recite. The Messenger of Allah (ﷺ) said: 'It was revealed like this.' Then the Messenger of Allah (ﷺ) said: 'Recite, O Umar.' So I recited it in the way that he had taught me. The Messenger of Allah (ﷺ) said: 'It was revealed like this.' Then the Messenger of Allah (ﷺ) said: 'This Quran has been revealed to be recited in seven different modes, so recite as much of the Quran as may be easy for you.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
939. Commentary: The Noble Prophet (sallallahu alayhi wa sallam) was a member of the Quraysh tribe, therefore the Noble Qur’an was revealed in the dialect of Quraysh. Then, considering the difficulty faced by the tribes, the Noble Prophet (sallallahu alayhi wa sallam) sought permission from Allah, the Exalted, for the Qur’an to be recited in seven modes (qira’at). After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), when Islam spread beyond Arabia into non-Arab (Ajam) lands, disputes began to arise among people due to differences in recitation. During the caliphate of Uthman (radi Allahu anhu), when the Qur’an was compiled for the second time, a group under the leadership of Zayd (radi Allahu anhu) arranged it. Uthman (radi Allahu anhu) instructed them that if you differ over anything, write it in the dialect of Quraysh, because the Qur’an was revealed in their language. Uthman (radi Allahu anhu) had the other copies containing different recitations burned. See: [صحیح البخاري ، فضائل القرآن ، حدیث : 4987]
This was so that these would not become a source of discord for non-Arabs, because while the Arabs understood the differences between the various Arabic dialects, non-Arabs would consider them as seven separate Qur’ans. Therefore, he put a stop to this. Radi Allahu anhum wa ardahum.
This was so that these would not become a source of discord for non-Arabs, because while the Arabs understood the differences between the various Arabic dialects, non-Arabs would consider them as seven separate Qur’ans. Therefore, he put a stop to this. Radi Allahu anhum wa ardahum.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 939
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
But the way you were reciting, the Messenger of Allah (sallallahu alayhi wa sallam) did not teach me in that manner, therefore you are mistaken.
2:
There are many scholarly opinions regarding the meaning of the Qur’an being revealed upon seven ahruf (modes), but the most preferred meaning is that it refers to the pronunciation (dialect) of a single word or the use of another synonymous word, as some tribes would recite ﴿حَتّٰی حِیْنَ﴾ as ﴿عتّٰی حِیْنَ﴾ with the letter ‘ayn, and as they would recite ﴿سُکٰریٰ﴾ as ﴿سَکْرٰی﴾ or ﴿سکر﴾, and so on. Thus, whichever dialect a tribe had for a particular word, they were permitted to recite it in that way so that reciting the Qur’an would be easy for the people.
However, this does not mean that every word of the Qur’an has seven dialects or modes; in some words there are two, in some four, and in rare cases, seven dialects. In most cases, there is only one dialect. ‘Uthman (radi Allahu anhu) ended all except one dialect, that is, he compiled the Qur’an upon the language of Quraysh and abolished the rest, so that such disputes would no longer arise. May Allah reward him with goodness for Islam.
1:
But the way you were reciting, the Messenger of Allah (sallallahu alayhi wa sallam) did not teach me in that manner, therefore you are mistaken.
2:
There are many scholarly opinions regarding the meaning of the Qur’an being revealed upon seven ahruf (modes), but the most preferred meaning is that it refers to the pronunciation (dialect) of a single word or the use of another synonymous word, as some tribes would recite ﴿حَتّٰی حِیْنَ﴾ as ﴿عتّٰی حِیْنَ﴾ with the letter ‘ayn, and as they would recite ﴿سُکٰریٰ﴾ as ﴿سَکْرٰی﴾ or ﴿سکر﴾, and so on. Thus, whichever dialect a tribe had for a particular word, they were permitted to recite it in that way so that reciting the Qur’an would be easy for the people.
However, this does not mean that every word of the Qur’an has seven dialects or modes; in some words there are two, in some four, and in rare cases, seven dialects. In most cases, there is only one dialect. ‘Uthman (radi Allahu anhu) ended all except one dialect, that is, he compiled the Qur’an upon the language of Quraysh and abolished the rest, so that such disputes would no longer arise. May Allah reward him with goodness for Islam.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2943
