السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: وجوب القراءة على ما نزل من الأحرف السبعة دون غيرهن من اللغات
The obligation of reciting according to the seven modes in which the Quran was revealed, not other dialects
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أنبأ أَبُو الْحُسَيْنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ بِشْرَانَ الْعَدْلُ بِبَغْدَادَ أنبأ إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ، أنبأ أَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ، أنبأ عَبْدُ الرَّزَّاقِ، أنبأ مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَعَبْدِ الرَّحْمَنِ بْنِ عَبْدٍ الْقَارِيِّ، أَنَّهُمَا سَمِعَا عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ يَقُولُ: مَرَرْتُ بِهِشَامِ بْنِ حَكِيمِ بْنِ حِزَامٍ يَقْرَأُ سُورَةَ الْفُرْقَانِ فِي حَيَاةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَاسْتَمَعْتُ قِرَاءَتَهُ، فَإِذَا هُوَ يَقْرَأُ عَلَى حُرُوفٍ كَثِيرَةٍ لَمْ يُقْرِئْنِيهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَكِدْتُ أَنْ أُسَاوِرَهُ فِي الصَّلَاةِ فَانْتَظَرْتُ حَتَّى سَلَّمَ فَلَمَّا سَلَّمَ لَبَبْتُهُ بِرِدَائِهِ فَقُلْتُ: مَنْ أَقْرَأَكَ هَذِهِ السُّورَةَ الَّتِي أَسْمَعُكَ تَقْرَؤُهَا؟ قَالَ: أَقْرَأَنِيهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: قُلْتُ لَهُ: كَذَبْتَ وَاللهِ، إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَهُوَ أَقْرَأَنِي هَذِهِ السُّورَةَ الَّتِي تَقْرَؤُهَا فَانْطَلَقْتُ أَقُودُهُ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي سَمِعْتُ هَذَا يَقْرَأُ سُورَةَ الْفُرْقَانِ عَلَى حُرُوفٍ لَمْ تُقْرِئْنِيهَا، وَأَنْتَ أَقْرَأْتَنِي سُورَةَ الْفُرْقَانِ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " أَرْسِلْهُ يَا عُمَرُ، اقْرَأْهَا يَا هِشَامُ " فَقَرَأَ عَلَيْهِ الْقِرَاءَةَ الَّتِي سَمِعْتُ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " هَكَذَا أُنْزِلَتْ " ثُمَّ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " اقْرَأْ ⦗٥٣٦⦘ يَا عُمَرُ " فَقَرَأْتُ الْقِرَاءَةَ الَّتِي أَقْرَأَنِي النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " هَكَذَا أُنْزِلَتْ " ثُمَّ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " إِنَّ الْقُرْآنَ أُنْزَلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَءُوا مِنْهُ مَا تَيَسَّرَ " رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ وَعَبْدِ بْنِ حُمَيْدٍ، عَنْ عَبْدِ الرَّزَّاقِ وَأَخْرَجَهُ الْبُخَارِيُّ مِنْ حَدِيثِ عُقَيْلٍ وَيُونُسَ، عَنِ الزُّهْرِيِّ.
Umar bin al-Khattab (may Allah be pleased with him) says: Once, during the blessed lifetime of the Messenger of Allah (peace and blessings be upon him), I passed by Hisham bin Hakim bin Hizam (may Allah be pleased with him) while he was reciting Surah al-Furqan. I listened closely to his recitation, and he was reciting in many ways (huruf) which the Messenger of Allah (peace and blessings be upon him) had not taught me. I was about to stop him at once, but I waited for him to say the salam. When he said the salam, I put his own cloak around his neck and said: Who taught you this surah which I have just heard you reciting? He said: The Messenger of Allah (peace and blessings be upon him) taught it to me. I said: You are lying, by Allah! The Messenger of Allah (peace and blessings be upon him) taught me this very surah that you were reciting. With the cloak around his neck, I brought him to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, he is not reciting Surah al-Furqan the way you taught it to me. The Prophet (peace and blessings be upon him) said: "O Umar, let him go." Then he said: "Recite, Hisham." He recited it just as I had heard him recite. The Messenger of Allah (peace and blessings be upon him) said: "It was revealed like this." Then he said to me: "Recite." I recited it as the Messenger of Allah (peace and blessings be upon him) had taught me. The Prophet (peace and blessings be upon him) said: "It was revealed like this." Then the Messenger of Allah (peace and blessings be upon him) said: "This Qur'an has been revealed in seven modes (ahruf), so recite of it whichever is easy."
أنبأ أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ أنبأ أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ أنبأ مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ الْفَرَّاءُ، وَعَلِيُّ بْنُ الْحَسَنِ الدَّارَابَجِرْدِيُّ، قَالَا: ثنا يَعْلَى بْنُ عُبَيْدٍ، ثنا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، عَنْ عَبْدِ اللهِ بْنِ عِيسَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ جَدِّهِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: كُنْتُ جَالِسًا فِي الْمَسْجِدِ فَدَخَلَ رَجُلٌ فَقَرَأَ قِرَاءَةً أَنْكَرْتُهَا عَلَيْهِ، ثُمَّ جَاءَ آخَرُ فَقَرَأَ قِرَاءَةً سِوَى قِرَاءَةِ صَاحِبِهِ، فَلَمَّا انْصَرَفَا دَخَلْنَا عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ هَذَا الرَّجُلَ قَرَأَ قِرَاءَةً أَنْكَرْتُهَا عَلَيْهِ، ثُمَّ قَرَأَ هَذَا قِرَاءَةً سِوَى قِرَاءَةِ صَاحِبِهِ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِلرَّجُلِ: " اقْرَأْ " فَقَرَأَ، ثُمَّ قَالَ: لِلْآخَرِ " اقْرَأْ " فَقَرَأَ، فَقَالَ: " أَحْسَنْتُمَا أَوْ أَصَبْتُمَا " فَلَمَّا رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَسَّنَ شَأْنَهُمَا سَقَطَ فِي نَفْسِي وَوَدِدْتُ أَنِّي كُنْتُ فِي الْجَاهِلِيَّةِ قَالَ: فَلَمَّا رَأَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا غَشِيَنِي ضَرَبَ بِيَدِهِ فِي صَدْرِي، فَفِضْتُ عَرَقًا وَكَأَنِّي أَنْظُرُ إِلَى اللهِ فَرَقًا، ثُمَّ قَالَ: " يَا أُبَيُّ بْنَ كَعْبٍ إِنَّ رَبِّي أَرْسَلَ إِلَيَّ أَنْ أَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ " قَالَ: " فَرَدَدْتُ عَلَيْهِ يَا رَبِّ هَوِّنْ عَلَى أُمَّتِي فَرَدَّ عَلَيَّ الثَّانِيَةَ أَنْ أَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ " قَالَ: " قُلْتُ: يَا رَبِّ هَوِّنْ عَلَى أُمَّتِي، فَرَدَّ عَلَيَّ الثَّالِثَةَ أَنِ اقْرَأْ عَلَى سَبْعَةِ أَحْرُفٍ وَلَكَ بِكُلِّ رَدَّةٍ رُدِدْتَهَا مَسْأَلَةٌ تَسْأَلَنِيهَا، فَقُلْتُ: اللهُمَّ اغْفِرْ لِأُمَّتِي اللهُمَّ اغْفِرْ لِأُمَّتِي، وَأَخَّرْتُ الثَّالِثَةَ إِلَى يَوْمٍ يَرْغَبُ إِلَيَّ فِيهِ الْخَلْقُ حَتَّى إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ " رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ نُمَيْرٍ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ إِلَّا أَنَّهُ قَالَ: فَسَقَطَ فِي نَفْسِي مِنَ التَّكْذِيبِ وَلَا إِذْ كُنْتُ فِي الْجَاهِلِيَّةِ، وَقَالَ غَيْرُهُ: سَقَطَ فِي نَفْسِي وَكَبُرَ عَلَيَّ، وَلَا إِذْ كُنْتُ فِي الْجَاهِلِيَّةِ مَا كَبُرَ عَلَيَّ.
Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) narrates: I was sitting in the mosque when a man entered and recited, and I found his recitation unfamiliar. Then another man came and recited in a way different even from the first one's recitation. When we left there, we went to the Messenger of Allah (peace and blessings be upon him). I said: O Messenger of Allah, this man recited in a way that I object to, and this other one recited differently even from his companion's recitation.
The Messenger of Allah (peace and blessings be upon him) said to that man: "Recite," and he recited. Then he said to the other: "Recite," and he too recited. Then the Messenger of Allah (peace and blessings be upon him) said: "Both of you have recited correctly." When I saw that the Messenger of Allah (peace and blessings be upon him) had approved of both of them, many misgivings arose in my heart, and I began to wish that I were at that moment in the Jahiliyyah (and had embraced Islam after it). When the Messenger of Allah (peace and blessings be upon him) saw my condition, he struck my chest with his blessed hand; I broke into a sweat, and it was as if I were looking at Allah Almighty. Then he (peace and blessings be upon him) said: "O Ubayy bin Ka'b, my Lord sent word to me (sent revelation) that I should recite the Qur'an in one mode, but I sent the angel back and said: O my Lord, make it easy for my Ummah. He repeated the same thing a second time: recite in one mode. I said: O my Lord, make it easy for my Ummah. Then the third time the reply came to me: recite the Qur'an in seven modes, and for every time you sent it back you have a supplication that you may make to Me. I said: O Allah, forgive my Ummah; O Allah, forgive my Ummah. And I have deferred the third supplication until the Day of Resurrection, the day on which all people will turn to me, even Sayyiduna Ibrahim (peace be upon him)."
In the narration of Sahih Muslim: There arose in my heart a thought of denial such as I had not had even when I was in the Jahiliyyah. Another narration has: "Doubts arose in my heart, and this weighed on me so heavily that nothing like it had weighed on me even in the days of the Jahiliyyah."
The Messenger of Allah (peace and blessings be upon him) said to that man: "Recite," and he recited. Then he said to the other: "Recite," and he too recited. Then the Messenger of Allah (peace and blessings be upon him) said: "Both of you have recited correctly." When I saw that the Messenger of Allah (peace and blessings be upon him) had approved of both of them, many misgivings arose in my heart, and I began to wish that I were at that moment in the Jahiliyyah (and had embraced Islam after it). When the Messenger of Allah (peace and blessings be upon him) saw my condition, he struck my chest with his blessed hand; I broke into a sweat, and it was as if I were looking at Allah Almighty. Then he (peace and blessings be upon him) said: "O Ubayy bin Ka'b, my Lord sent word to me (sent revelation) that I should recite the Qur'an in one mode, but I sent the angel back and said: O my Lord, make it easy for my Ummah. He repeated the same thing a second time: recite in one mode. I said: O my Lord, make it easy for my Ummah. Then the third time the reply came to me: recite the Qur'an in seven modes, and for every time you sent it back you have a supplication that you may make to Me. I said: O Allah, forgive my Ummah; O Allah, forgive my Ummah. And I have deferred the third supplication until the Day of Resurrection, the day on which all people will turn to me, even Sayyiduna Ibrahim (peace be upon him)."
In the narration of Sahih Muslim: There arose in my heart a thought of denial such as I had not had even when I was in the Jahiliyyah. Another narration has: "Doubts arose in my heart, and this weighed on me so heavily that nothing like it had weighed on me even in the days of the Jahiliyyah."
أنبأ أَبُو مُحَمَّدٍ عَبْدُ اللهِ بْنُ يُوسُفَ الْأَصْبَهَانِيُّ، قِرَاءَةً عَلَيْهِ مِنْ أَصْلِهِ أنبأ أَبُو سَعِيدِ بْنُ الْأَعْرَابِيِّ، ثنا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الصَّبَّاحِ الزَّعْفَرَانِيُّ، ثنا يَحْيَى بْنُ عَبَّادٍ، ثنا شُعْبَةُ قَالَ: أَخْبَرَنِي الْحَكَمُ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ أَبِي لَيْلَى، عَنْ أُبَيِّ بْنِ كَعْبٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَتَاهُ جِبْرِيلُ وَهُوَ عِنْدَ أَضَاةِ بَنِي غِفَارٍ قَالَ: إِنَّ اللهَ عَزَّ وَجَلَّ يَأْمُرُكَ أَنْتَ وَأُمَّتَكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " أَسْأَلُ اللهَ مُعَافَاتَهُ وَمَغْفِرَتَهُ إِنَّ أُمَّتِي لَا تُطِيقُ ⦗٥٣٧⦘ ذَلِكَ " ثُمَّ أَتَاهُ، فَقَالَ: إِنَّ اللهَ عَزَّ وَجَلَّ يَأْمُرُكَ أَنْتَ وَأُمَّتَكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى حَرْفَيْنِ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " إِنَّ أُمَّتِي لَا تُطِيقُ هَذَا " ثُمَّ عَادَ، فَقَالَ: اللهُ عَزَّ وَجَلَّ يَأْمُرُكَ أَنْتَ وَأُمَّتَكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى ثَلَاثَةِ أَحْرُفٍ قَالَ: " أَسْأَلُ اللهَ مُعَافَاتَهُ وَمَغْفِرَتَهُ، إِنَّ أُمَّتِي لَا تُطِيقُ ذَلِكَ " ثُمَّ أَتَاهُ، فَقَالَ: إِنَّ اللهَ عَزَّ وَجَلَّ يَأْمُرُكَ أَنْتَ وَأُمَّتَكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى سَبْعَةِ أَحْرُفٍ، أِيُّ حَرْفٍ قَرَءُوا عَلَيْهِ فَقَدْ أَصَابُوا " أَخْرَجَهُ مُسْلِمٌ فِي الصَّحِيحِ مِنْ حَدِيثَ غُنْدَرٍ وَمُعَاذِ بْنِ مُعَاذٍ، عَنْ شُعْبَةَ.
Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) was at the pond of Banu Ghifar when Jibra'il (peace be upon him) came to him and said: Allah Almighty says to you that your Ummah should recite the Qur'an in one mode. He (peace and blessings be upon him) said: "I ask Allah for His pardon and forgiveness, for my Ummah does not have the strength for this." He came back again and said: Allah Almighty commands you and your (peace and blessings be upon him) Ummah to recite the Qur'an in two modes. The Messenger of Allah (peace and blessings be upon him) said: "My Ummah does not have the strength for this." Jibra'il (peace be upon him) came back again and said: Allah Almighty tells you and your (peace and blessings be upon him) Ummah to recite the Qur'an in three modes (huruf). He (peace and blessings be upon him) said: "I ask Allah for well-being and forgiveness, for my Ummah does not have the strength for this." Then Jibra'il (peace be upon him) came to him (peace and blessings be upon him) and said: Allah Almighty says to you and your Ummah: recite the Qur'an in seven modes; whichever mode they recite in, they will be correct.
وَأنبأ أَبُو مُحَمَّدِ بْنُ يُوسُفَ، أنبأ أَبُو سَعِيدِ بْنُ الْأَعْرَابِيِّ، ثنا الْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ قَالَ: ثنا عَفَّانُ، ثنا هَمَّامٌ، ثنا قَتَادَةُ، حَدَّثَنِي يَحْيَى بْنُ يَعْمُرَ، عَنْ سُلَيْمَانَ بْنِ صُرَدَ، عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: قَرَأْتُ آيَةً وَقَرَأَ ابْنُ مَسْعُودٍ قِرَاءَةً خِلَافَهَا فَأَتَيْنَا النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقُلْتُ: أَلَمْ تُقْرِأْنِي آيَةَ كَذَا وَكَذَا؟ قَالَ: " بَلَى " قَالَ ابْنُ مَسْعُودٍ: أَلَمْ تُقْرِأْنِيهَا كَذَا وَكَذَا؟ قَالَ: " بَلَى " قَالَ: " كِلَاكُمَا مُحْسِنٌ مُجْمِلٌ " قُلْتُ: مَا كِلَانَا أَحْسَنَ وَلَا أَجْمَلَ قَالَ: فَضَرَبَ فِي صَدْرِي وَقَالَ: " يَا أُبَيُّ أُقْرِئْتُ الْقُرْآنَ فَقِيلَ لِي عَلَى حَرْفٍ أَمَ عَلَى حَرْفَيْنِ؟ فَقَالَ الْمَلَكُ الَّذِي مَعِي عَلَى حَرْفَيْنِ، فَقُلْتُ: عَلَى حَرْفَيْنِ فَقِيلَ لِي عَلَى حَرْفَيْنِ أَمْ ثَلَاثَةٍ؟ فَقَالَ لِيَ الْمَلَكُ الَّذِي مَعِي عَلَى ثَلَاثَةٍ، فَقُلْتُ: ثَلَاثَةٌ، حَتَّى بَلَغَ سَبْعَةَ أَحْرُفٍ قَالَ: لَيْسَ فِيهَا إِلَّا شَافٍ كَافٍ، قُلْتُ: غَفُورٌ رَحِيمٌ عَلَيْمٌ حَلِيمٌ سَمِيعٌ عَلِيمٌ عَزِيزٌ حَكِيمٌ نَحْوُ هَذَا مَا لَمْ يَخْتِمْ آيَةَ عَذَابٍ بِرَحْمَةٍ أَوْ رَحْمَةٍ بِعَذَابٍ " وَرَوَاهُ مَعْمَرٌ، عَنْ قَتَادَةَ فَأَرْسَلَهُ.
Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) says: I recited a verse, and Sayyiduna Ibn Mas'ud (may Allah be pleased with him) recited it in a different way. We came to the Prophet (peace and blessings be upon him), and I said: Did you not teach me such-and-such a verse in this way? He (peace and blessings be upon him) said: "Of course!" Sayyiduna Ibn Mas'ud (may Allah be pleased with him) said: Did you not teach me such-and-such a verse in this way? He (peace and blessings be upon him) said: "Of course!" Then he (peace and blessings be upon him) said: "Each of you is reciting well and excellently." I said: How can both of us be?
The narrator says: He (peace and blessings be upon him) struck my chest with his hand and said: "O Ubayy, I was taught the Qur'an, then I was asked: In one mode or in two modes? The angel who was with me said: In two modes. I said: In two modes. Then I was asked: In two modes or in three? The angel with me said to me: Say three! I said: In three modes; until it reached seven modes. Then he said: Every mode in it is 'shafin kafin' (healing and sufficient). If I said: 'Ghafurun Rahim' (Forgiving, Merciful), 'Alimun Halim' (Knowing, Forbearing), 'Sami'un 'Alim' (Hearing, Knowing), 'Azizun Hakim' (Mighty, Wise) and others like them (saying so makes no difference); however, it is not correct to replace a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment."
The narrator says: He (peace and blessings be upon him) struck my chest with his hand and said: "O Ubayy, I was taught the Qur'an, then I was asked: In one mode or in two modes? The angel who was with me said: In two modes. I said: In two modes. Then I was asked: In two modes or in three? The angel with me said to me: Say three! I said: In three modes; until it reached seven modes. Then he said: Every mode in it is 'shafin kafin' (healing and sufficient). If I said: 'Ghafurun Rahim' (Forgiving, Merciful), 'Alimun Halim' (Knowing, Forbearing), 'Sami'un 'Alim' (Hearing, Knowing), 'Azizun Hakim' (Mighty, Wise) and others like them (saying so makes no difference); however, it is not correct to replace a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment."
أنبأ أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ بِبَغْدَادَ أنبأ إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ، أنبأ أَحْمَدُ بْنُ مَنْصُورٍ، ثنا عَبْدُ الرَّزَّاقِ، أنبأ مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: " أَقْرَأَنِي جَبْرَائِيلُ عَلَيْهِ السَّلَامُ عَلَى حَرْفٍ فَرَاجَعْتُهُ، فَلَمْ أَزَلْ أَسْتَزِيدُهُ وَيَزِيدُنِي حَتَّى انْتَهَى إِلَى سَبْعَةِ أَحْرُفٍ " قَالَ الزُّهْرِيُّ: وَإِنَّمَا هَذِهِ الْأَحْرُفُ فِي الْأَمْرِ الْوَاحِدِ لَيْسَ يُخْتَلَفُ فِي حَلَالٍ وَلَا حَرَامٍ رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ، عَنْ عَبْدِ بْنِ حُمَيْدٍ، عَنْ عَبْدِ الرَّزَّاقِ، وَأَخْرَجَهُ الْبُخَارِيُّ مِنْ حَدِيثِ يُونُسَ وَعُقَيْلٍ، عَنِ الزُّهْرِيِّ.
(a) Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that the Prophet (peace and blessings be upon him) said: "Jibra'il (peace be upon him) taught me the Qur'an in one mode, and I kept going back to him and asking him to increase it, until he reached seven."
(b) Al-Zuhri (may Allah have mercy on him) says: These are seven modes; their ruling is one, and there is no difference among them regarding the lawful and the unlawful, that is, it is not the case that something is lawful in one mode and unlawful in another.
(b) Al-Zuhri (may Allah have mercy on him) says: These are seven modes; their ruling is one, and there is no difference among them regarding the lawful and the unlawful, that is, it is not the case that something is lawful in one mode and unlawful in another.
أنبأ أَبُو عَبْدِ اللهِ الْحَافِظُ، ثنا أَبُو الْعَبَّاسِ هُوَ الْأَصَمُّ، ثنا الْحَسَنُ بْنُ عَلِيِّ بْنِ عَفَّانَ، ثنا ابْنُ نُمَيْرٍ، عَنِ الْأَعْمَشِ، عَنْ شَقِيقٍ، ح وَأنبأ أَبُو الْحَسَنِ بْنُ عَبْدَانَ، أنبأ ⦗٥٣٨⦘ أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ، ثنا يُوسُفُ الْقَاضِي، وَأَبُو مُسْلِمٍ قَالَا: ثنا عَمْرٌو وَهُوَ ابْنُ مَرْزُوقٍ، أنبأ شُعْبَةُ، عَنِ الْأَعْمَشِ قَالَ: سَمِعْتُ أَبَا وَائِلٍ يُحَدِّثُ عَنْ عَبْدِ اللهِ يَعْنِي ابْنَ مَسْعُودٍ قَالَ: " سَمِعْتُ الْقِرَاءَةَ فَوَجَدْنَاهُمْ مُتَقَارِبَيْنِ، اقْرَءُوا مَا عَلِمْتُمْ، وَإِيَّاكُمْ وَالتَّنَطُّعَ وَالِاخْتِلَافَ، فَإِنَّمَا هُوَ كَقَوْلِ أَحَدِهِمْ هَلُمَّ وَتَعَالَ وَأَقْبِلْ " لَفْظُ حَدِيثِ شُعْبَةَ، وَفِي حَدِيثِ ابْنِ نُمَيْرٍ قَالَ: قَالَ عَبْدُ اللهِ: إِنِّي قَدْ سَمِعْتُ، وَقَالَ: فَاقْرَءُوا كَمَا عَلِمْتُمْ، وَلَمْ يَذْكُرْ قَوْلَهُ: وَأَقْبِلْ.
(a) Abdullah bin Mas'ud (may Allah be pleased with him) says: "I have heard the recitations and found them close to one another, so recite what you know, and beware of going to extremes and affectation, and of disputing. It is just like the saying of one of you: 'halumma', 'ta'al', 'aqbil' (all meaning: come)."
(b) In another narration, the word 'aqbil' is not mentioned.
(b) In another narration, the word 'aqbil' is not mentioned.
أنبأ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، أنبأ أَبُو الْحَسَنِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ الْكَازِرِيُّ أنبأ عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ قَالَ: قَالَ أَبُو عُبَيْدٍ: قَوْلُهُ سَبْعَةُ أَحْرُفٍ، يَعْنِي سَبْعَ لُغَاتٍ مِنْ لُغَاتِ الْعَرَبِ، وَلَيْسَ مَعْنَاهُ أَنْ يَكُونَ فِي الْحَرْفِ الْوَاحِدِ سَبْعُ أَوْجُهٍ هَذَا مَا لَمْ يُسْمَعْ بِهِ قَطُّ وَلَكِنْ يَقُولُ: هَذِهِ اللُّغَاتُ السَّبْعُ مُتَفَرِّقَةٌ فِي الْقُرْآنِ فَبَعْضُهُ نَزَلَ بِلُغَةِ قُرَيْشٍ وَبَعْضُهُ بِلُغَةِ هَوَازِنَ وَبَعْضُهُ بِلُغَةِ هُذَيْلَ وَبَعْضُهُ بِلُغَةِ أَهْلِ الْيَمَنِ، وَكَذَلِكَ سَائِرُ اللُّغَاتِ، وَمَعَانِيهَا فِي هَذَا كُلِّهِ وَاحِدٌ " وَمِمَّا يُبَيِّنُ لَكَ ذَلِكَ قَوْلُ ابْنِ مَسْعُودٍ فَذَكَرَهُ قَالَ: وَكَذَلِكَ قَالَ ابْنُ سِيرِينَ وَإِنَّمَا هُوَ كَقَوْلِكَ: هَلُمَّ وتَعَالَ وَأَقْبِلْ، ثُمَّ فَسَّرَهُ ابْنُ سِيرِينَ، فَقَالَ: فِي قِرَاءَةِ ابْنِ مَسْعُودٍ: " إِنْ كَانَتِ إِلَّا زَقْيَةً وَاحِدَةً " وَفِي قِرَاءَتِنَا {صَيْحَةً وَاحِدَةً} [يس: ٢٩]، وَالْمَعْنَى فِيهِمَا وَاحِدٌ وَعَلَى هَذَا سَائِرُ اللُّغَاتِ ".
(a) Abu Ubayd (may Allah have mercy on him) says: By his (peace and blessings be upon him) words "seven modes (ahruf)" are meant seven of the dialects of the Arabs; it does not mean that seven different vowelings are permissible in a single word. Such a view has never been heard from anyone. Rather, he says that these seven dialects are spread throughout the Qur'an: part of the Qur'an was revealed in the dialect of Quraysh, part in the dialect of Hawazin, some in the dialect of Hudhayl and some in the dialect of the people of Yemen; and likewise the other dialects. Their meanings are one and the same. This is made clear by the saying of Ibn Mas'ud (may Allah be pleased with him) mentioned above.
(b) Likewise, Ibn Sirin (may Allah have mercy on him) said that it is just like your saying: 'halumma, wa ta'al, wa aqbil' (come here, come, and approach). Then Ibn Sirin (may Allah have mercy on him) explained it, saying that in the reading of Ibn Mas'ud (may Allah be pleased with him) it is: "It was nothing but a single cry (zaqyah)," while in our reading it is "a single blast (sayhah)" [Surah Ya-Sin: 29], and the meaning of both is the same; and likewise the other dialects.
(b) Likewise, Ibn Sirin (may Allah have mercy on him) said that it is just like your saying: 'halumma, wa ta'al, wa aqbil' (come here, come, and approach). Then Ibn Sirin (may Allah have mercy on him) explained it, saying that in the reading of Ibn Mas'ud (may Allah be pleased with him) it is: "It was nothing but a single cry (zaqyah)," while in our reading it is "a single blast (sayhah)" [Surah Ya-Sin: 29], and the meaning of both is the same; and likewise the other dialects.
أنبأ أَبُو سَهْلٍ مُحَمَّدُ بْنُ نَصْرَوَيْهِ بْنِ أَحْمَدَ الْمَرْوَزِيُّ ثنا أَبُو بَكْرِ بْنُ حَبِيبٍ، ثنا أَبُو إِسْحَاقَ إِسْمَاعِيلُ بْنُ إِسْحَاقَ ثنا إِبْرَاهِيمُ بْنُ حَمْزَةَ، ثنا إِبْرَاهِيمُ بْنُ سَعْدٍ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ، فِي قِصَّةِ جَمْعِ الْقُرْآنِ حِينَ دَعَا عُثْمَانُ بْنُ عَفَّانَ رَضِيَ اللهُ عَنْهُ زَيْدَ بْنَ ثَابِتٍ فَأَمَرَهُ وَعَبْدَ اللهِ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْعَاصِ وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ أَنْ يَنْسَخُوا الصُّحُفَ فِي الْمَصَاحِفِ، وَقَالَ: " مَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِتٍ فِيهِ فَاكْتُبُوهُ بِلِسَانِ قُرَيْشٍ، فَإِنَّمَا نَزَلَ بِلِسَانِهِمْ " فَكَتَبُوا الصُّحُفَ فِي الْمَصَاحِفِ، فَاخْتَلَفُوا هُمْ وَزَيْدُ بْنُ ثَابِتٍ فِي التَّابُوتِ، فَقَالَ الرَّهْطُ الْقُرَشِيُّونَ: التَّابُوتُ، وَقَالَ زَيْدٌ: التَّابُوهُ فَرَفَعُوا اخْتِلَافَهُمْ إِلَى عُثْمَانَ رَضِيَ اللهُ عَنْهُ، فَقَالَ: اكْتُبُوهُ التَّابُوتَ، فَإِنَّهُ بِلِسَانِ قُرَيْشٍ " قَالَ إِسْمَاعِيلُ: هَكَذَا حَدَّثَنَا إِبْرَاهِيمُ بْنُ حَمْزَةَ بِقِصَّةِ التَّابُوتِ مَوْصُولًا فِي آخِرِ حَدِيثِهِ وَفَصَلَهُ أَبُو الْوَلِيدِ مِنَ الْحَدِيثِ فَجَعَلَهُ مِنْ قَوْلِ الزُّهْرِيِّ.
It is reported from Sayyiduna Anas bin Malik (may Allah be pleased with him) concerning the compilation of the Qur'an: when Sayyiduna Uthman bin Affan (may Allah be pleased with him) ordered Zayd bin Thabit, Abdullah bin al-Zubayr, Sa'id bin al-As and Abd al-Rahman bin al-Harith bin Hisham (may Allah be pleased with them) to prepare copies of the Qur'an, he said: Whatever you and Zayd bin Thabit (may Allah be pleased with him) differ about, write it in the dialect of Quraysh, for the Qur'an was revealed in their dialect. So they wrote the Qur'an into the Mushafs. They differed with Zayd bin Thabit (may Allah be pleased with him) over 'al-tabut': the group of Qurayshis said 'al-tabut', and Zayd (may Allah be pleased with him) said 'al-tabuh'. They took their difference to Sayyiduna Uthman (may Allah be pleased with him), and he said: Write 'al-tabut', for it (the Qur'an) was revealed in the dialect of Quraysh.
Isma'il said: This is how Ibrahim bin Hamzah narrated it to us, with the story of al-tabut joined to the end of his hadith; but Abu al-Walid separated it from the hadith and made it the words of al-Zuhri.
Isma'il said: This is how Ibrahim bin Hamzah narrated it to us, with the story of al-tabut joined to the end of his hadith; but Abu al-Walid separated it from the hadith and made it the words of al-Zuhri.
أنبأ أَبُو سَهْلٍ، ثنا أَبُو بَكْرِ بْنُ حَبِيبٍ، ثنا إِسْمَاعِيلُ بْنُ إِسْحَاقَ، ثنا أَبُو الْوَلِيدِ، عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ قَالَ: قَالَ ابْنُ شِهَابٍ: وَاخْتَلَفُوا يَوْمَئِذٍ فِي التَّابُوتِ فقَالَ زَيْدٌ: التَّابُوه، وَقَالَ سَعِيدُ بْنُ الْعَاصِ وَابْنُ الزُّبَيْرِ: التَّابُوتُ، فَرَفَعُوا اخْتِلَافَهُمْ إِلَى عُثْمَانَ رَضِيَ اللهُ عَنْهُ، فَقَالَ: " اكْتُبُوهُ التَّابُوتُ فَإِنَّهُ بِلِسَانِهِمْ ".
Ibn Shihab (may Allah have mercy on him) narrates that on that occasion they differed over 'al-tabut': Sayyiduna Zayd (may Allah be pleased with him) said 'al-tabuh', while Sayyiduna Sa'id bin al-As and Sayyiduna Ibn al-Zubayr (may Allah be pleased with them both) said 'al-tabut'. They took their matter to Sayyiduna Uthman (may Allah be pleased with him), and he said: "Write it as 'al-tabut', for it (the Qur'an) is in their (the Qurayshis') dialect."
أنبأ أَبُو نَصْرِ بْنُ قَتَادَةَ، أنبأ أَبُو مَنْصُورٍ النَّضْرَوِيُّ، ثنا أَحْمَدُ بْنُ نَجْدَةَ، ثنا سَعِيدُ بْنُ مَنْصُورٍ، ثنا ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ خَارِجَةَ بْنِ زَيْدٍ، عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ: " الْقِرَاءَةُ سُنَّةٌ " وَإِنَّمَا أَرَادَ وَاللهُ أَعْلَمُ أَنَّ اتِّبَاعَ مَنْ قَبْلَنَا فِي الْحُرُوفِ وَفِي الْقِرَاءَاتِ سُنَّةٌ مُتَّبَعَةٌ لَا يَجُوزُ مُخَالَفَةُ الْمُصْحَفِ الَّذِي هُوَ إِمَامٌ وَلَا مُخَالَفَةُ الْقِرَاءَاتِ الَّتِي هِيَ مَشْهُورَةٌ، وَإِنْ كَانَ غَيْرُ ذَلِكَ سَائِغًا فِي اللُّغَةِ أَوْ أَظْهَرَ مِنْهَا وَبِاللهِ التَّوْفِيقُ، وَأَمَّا الْأَخْبَارُ الَّتِي وَرَدَتْ فِي إِجَازَةِ قِرَاءَةِ: {غَفُورٌ رَحِيمٌ} [البقرة: ١٧٣]، بَدَلَ {عَلِيمٌ حَكِيمٌ} [النساء: ٢٦]؛ فَلَأَنَّ جَمِيعَ ذَلِكَ مِمَّا نَزَلَ بِهِ الْوَحْيُ، فَإِذَا قَرَأَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ مَا لَمْ يَخْتِمْ بِهِ آيَةَ عَذَابٍ بِآيَةِ رَحْمَةٍ أَوْ رَحْمَةٍ بِعَذَابٍ فَكَأَنَّهُ قَرَأَ آيَةً مِنْ سُورَةٍ وَآيَةً مِنْ سُورَةٍ أُخْرَى فَلَا يَأْثَمُ بِقِرَاءَتِهَا كَذَلِكَ، وَالْأَصْلُ مَا اسْتَقَرَّتْ عَلَيْهِ الْقِرَاءَةُ فِي السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا عَارَضَهُ بِهِ جَبْرَائِيلُ عَلَيْهِ السَّلَامُ فِي تِلْكَ السَّنَةِ مَرَّتَيْنِ، ثُمَّ اجْتَمَعَتِ الصَّحَابَةُ عَلَى إِثْبَاتِهِ بَيْنَ الدَّفَّتَيْنِ.
(a) Zayd bin Thabit (may Allah be pleased with him) narrates: The recitation (qira'ah) is a sunnah.
(b) His meaning is following those before us in the spellings and in the readings that are worthy of being followed: it is not permissible to go against the Mushaf which is the Imam (the standard copy), nor is it permissible to go against the well-known readings, even if something else is permissible in the language or is even clearer.
(c) As for the hadiths that have come regarding the permissibility of reciting 'Ghafurun Rahim' (Forgiving, Merciful) in place of 'Alimun Hakim' (Knowing, Wise), that is because these too are among what the revelation came down with. So reciting it in other than its own place is permissible, provided one does not replace a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment. It is as though he recited one verse from one surah and another verse from another surah, so he will not be sinful for reciting in this way. And the basis on which the recitation is established is that upon which the Messenger of Allah (peace and blessings be upon him) passed away after reviewing it with Jibra'il al-Amin (peace be upon him). In that year the Messenger of Allah (peace and blessings be upon him) reviewed it with Jibra'il al-Amin (peace be upon him) twice. Then the Companions (may Allah be pleased with them) reached consensus on establishing it (the Qur'an) between the two covers.
(b) His meaning is following those before us in the spellings and in the readings that are worthy of being followed: it is not permissible to go against the Mushaf which is the Imam (the standard copy), nor is it permissible to go against the well-known readings, even if something else is permissible in the language or is even clearer.
(c) As for the hadiths that have come regarding the permissibility of reciting 'Ghafurun Rahim' (Forgiving, Merciful) in place of 'Alimun Hakim' (Knowing, Wise), that is because these too are among what the revelation came down with. So reciting it in other than its own place is permissible, provided one does not replace a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment. It is as though he recited one verse from one surah and another verse from another surah, so he will not be sinful for reciting in this way. And the basis on which the recitation is established is that upon which the Messenger of Allah (peace and blessings be upon him) passed away after reviewing it with Jibra'il al-Amin (peace be upon him). In that year the Messenger of Allah (peace and blessings be upon him) reviewed it with Jibra'il al-Amin (peace be upon him) twice. Then the Companions (may Allah be pleased with them) reached consensus on establishing it (the Qur'an) between the two covers.
