Nasai

940. Commentary:

➊ What is meant by “teach (the Qur’an) in seven ahruf (modes)”? There is intense disagreement regarding this, to the extent that Ibn al-‘Arabi counted thirty-five (35) different opinions on this matter. The most correct view is the one we have mentioned (in the benefits of hadith 937). All other opinions have some flaw or reason for rejection. The most well-known opinions are as follows:

➊ Some scholars take this to mean the recitations (qira’at) of the seven famous Qur’an reciters. However, this view is incorrect because, in addition to these seven recitations, there are many other recitations established by tawatur (continuous transmission). These seven recitations became famous only because Ibn Mujahid rahimahullah compiled them in a book. Therefore, it is not correct to take only these seven recitations as the intended meaning. (2) Some say it refers to all mutawatir recitations, but that “seven” does not indicate a specific number, rather it denotes abundance, as the Arabs use the word “seven” to express multiplicity. However, the context of this narration, which is also reported by Bukhari and Muslim, is absolutely clear that a specific number—seven—is intended, not just abundance. (3) Ibn Jarir al-Tabari rahimahullah and others have interpreted it as referring to the seven dialects (lughat) of the Arab tribes. Since the Arabs belonged to different tribes, and although all spoke Arabic, each tribe’s language differed somewhat from the others, just as any major language has regional variations. There is also disagreement among scholars regarding the identification of these seven tribes. However, many researchers, such as Ibn ‘Abd al-Barr, Imam Suyuti, and Ibn al-Jazari rahimahumullah, have refuted this opinion, because there were many tribes among the Arabs—what would be the reason for selecting only seven? Secondly, the difference in Qur’an recitation occurred between ‘Umar and Hisham radi Allahu anhuma, even though both were Qurayshi, and the Prophet sallallahu alayhi wa sallam affirmed both and explained that the Qur’an was revealed upon seven ahruf. If seven tribes were meant, there should have been no difference between ‘Umar and Hisham radi Allahu anhuma, since both were Qurayshi. Thirdly, this opinion contradicts the Qur’an: «﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلا بِلِسَانِ قَوْمِهِ﴾» [ابراہیم : 4 : 14]
“And We did not send any messenger except [speaking] in the language of his people.” And it is agreed upon that the Prophet sallallahu alayhi wa sallam was from the Quraysh. Furthermore, those who hold this view consider «سَبْعَةِ أَحْرُفٍ» and « قرأت » to be two separate things. The differences in recitation (qira’at) that exist to this day are only in one harf, i.e., that of the Quraysh; the remaining ahruf were either abrogated or discontinued for reasons of benefit. In addition to other objections, another issue is that nowhere in the entire corpus of hadith is it found that there were two types of differences in Qur’an recitation: one of sab‘at ahruf and another of qira’at. Rather, wherever the verbal differences in the Qur’an are mentioned in hadith, the difference of “ahruf” is mentioned, and no separate difference of qira’at is reported. For these reasons, this opinion is also extremely weak. And Allah knows best.

➋ This blessed hadith also mentions the Prophet’s sallallahu alayhi wa sallam perfect compassion for his ummah, as he said: “I seek forgiveness and pardon from Allah. My ummah cannot bear it.” The Qur’an also mentions this: «﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾» [التوبة : 128 : 9]
“Certainly, there has come to you a Messenger from among yourselves; grievous to him is your suffering; he is deeply concerned for your well-being; to the believers he is most kind and merciful.”

➌ Whichever harf among the seven a person recites with, it is correct.

➍ Al-Hakam narrated this hadith with a connected, elevated (mursal) chain from Mujahid, from Ibn Abi Layla, from Ubayy ibn Ka‘b, i.e., he mentioned the intermediary Companion. Whereas Mansur ibn al-Mu‘tamir did not mention any Companion. ‘Ubayd ibn ‘Umayr is a Tabi‘i. In the terminology of the hadith scholars, such a narration is called mursal, i.e., when a Tabi‘i narrates an incident of the Messenger of Allah sallallahu alayhi wa sallam.