SCIENTIFIC AND ISLAMIC RESEARCHES

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

26/04/2026

Allah knows best, but we gain knowledge through research and learning. We may be right or wrong, but we try our best. If we are wrong, we ask Allah’s forgiveness, and if we are right, then Alhamdulilah (Praise be to Allah).

1. The Beginning: Revelation

Over 1400 years ago, the Qur’an was revealed to the Prophet Muhammad.

At that time, the Arabs spoke in different ways. Their pronunciation, vocabulary, and expressions varied slightly from tribe to tribe.

To make the Qur’an easy for everyone to learn and recite, Allah allowed it to be revealed in multiple acceptable forms known as the Ahruf.

2. The Ahruf

The Ahruf represent a divinely revealed flexibility in how the Qur’an could be recited.

They include:

• slight differences in wording
• variations in pronunciation
• similar expressions with the same meaning

Important:

• They are not different versions of the Qur’an
• They do not contradict each other
• They all carry the same message

Hadith Sahih

حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، قَالَ حَدَّثَنِي اللَّيْثُ، قَالَ حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، قَالَ حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ، أَنَّ ابْنَ عَبَّاسٍ ـ رضى الله عنهما ـ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ أَقْرَأَنِي جِبْرِيلُ عَلَى حَرْفٍ فَرَاجَعْتُهُ، فَلَمْ أَزَلْ أَسْتَزِيدُهُ وَيَزِيدُنِي حَتَّى انْتَهَى إِلَى سَبْعَةِ أَحْرُفٍ ‏”‏‏.‏

Narrated Abdullah binAbbas: Allah’s Messenger (ﷺ) said, “Gabriel recited the Qur’an to me in one way. Then I requested him (to read it in another way), and continued asking him to recite it in other ways, and he recited it in several ways till he ultimately recited it in seven different ways.”

Book 66, Hadith 13-Sahih al-Bukhari 4991
The Prophet Muhammad said the Qur’an was revealed in 7 Ahruf.

Think of Ahruf like:

• Different acceptable ways of saying the same message
• Small differences in wording, pronunciation, or expressions
• BUT same meaning, same message

Important:

• They are NOT totally different versions like different books
• They are NOT like modern dialects exactly
• They are more like slight language variations to make it easier for different Arab tribes

Did each tribe have one Harf? Answer=No, not exactly.

• It’s not like: “7 tribes = 7 Ahruf”
• Many tribes existed, not just 7
• Ahruf were ways of reciting, not assigned to tribes

Think of it like: Different people say:

• “Come here”
• “Come over”
• “Come this way”

Same idea and meaning , slightly different wording.

This is the type of variation Ahruf allowed.

Ahruf had wider flexibility. Not all of it remained

The Ahruf allowed variations such as differences in pronunciation, word choice, and expression, while preserving the same meaning. However, specific examples are not always precisely identifiable today because the Ahruf were not preserved as separate labeled forms.

3-Qira’at

At the same time, the Prophet Muhammad taught his companions specific ways of reciting the Qur’an.

These are known as the Qira’at.

Each Qira’ah:

• is a real recitation taught by the Prophet
• has a chain of transmission (isnād) back to him
• is preserved through generations

Key point:
Qira’at are not later inventions — they originate from the Prophet himself.

What are Qira’at? Answer=They are different ways of reciting the Qur’an

• Are carefully preserved
• Follow strict rules
• Fit the Uthmanic text

Think of Qira’at as: Different approved readings of the same text

1. Example of Qira’at (different recitations)

Surah Al-Fātiḥah (1:4):

Two famous ways to read:

• “Māliki yawmi d-dīn” → Master of the Day of Judgment
• “Maliki yawmi d-dīn” → King of the Day of Judgment

Difference:

• “Māliki” = Owner / Master
• “Maliki” = King

Same meaning idea (Allah is in charge)
Not a contradiction

4. Relationship Between Ahruf and Qira’at

The best way to understand this is:

• Ahruf = divinely allowed range of variation
• Qira’at = actual transmitted recitations within that range

Qira’at are not “created from” Ahruf, but they operate within that original flexibility.

What we DO have with certainty

Authentic Qira’at examples (100% solid) Like:

• Māliki / Maliki
• yaṭhurna / yaṭṭahharna

These are محفوظ (preserved), authenticated, and safe

About Ahruf examples Scholars sometimes mention:

• Synonyms
• Word substitutions
• Dialect differences

but These are often:

• reconstructed explanations
• based on reports (āthār)
• not always agreed upon or rigorously authenticated

5. The Situation After the Prophet

As Islam spread, different companions taught different recitations in different regions.

Over time, disagreements began:

• “My recitation is correct”
• “Yours is wrong”

This created confusion among new Muslims.

6. The Standardization by Uthman ibn Affan

To unify المسلمين and prevent اختلاف (disagreement), Caliph Uthman standardized the written Qur’an.

He:

• produced a standard written copy
• used the Quraysh dialect
• sent copies to major cities
• removed unofficial personal copies

7. The Rasm (Written Form)

The Qur’an was written in an early script called Rasm:

• without dots
• without vowel marks

This allowed the text to still support multiple correct readings

8. After Standardization

After Uthman ibn Affan:

• Not all Ahruf continued in practice
• Only variations that matched the Rasm remained usable

At the same time:

• Only Qira’at that:
  • had authentic chains
  • matched the Rasm
  • followed correct Arabic

were preserved and taught

9. The Three Conditions of Authentic Qira’at

Scholars later defined three conditions:

1. Authentic chain (Isnād) back to the Prophet Muhammad
2. Agreement with the Uthmanic Rasm
3. Correct Arabic language

Any recitation missing one of these is not accepted as Qur’an.

10. The Role of Ibn Mujahid

Around 300 years later, the scholar Ibn Mujahid studied the recitations and identified the most well-known and authentic ones.

He selected 7 famous Qira’at, and later scholars expanded them to 10.

11. The 10 Famous Qira’at

#	Qira’ah (Reader)	Main Narrators
1	Nāfiʿ	Warsh, Qālūn
2	Ibn Kathīr	Al-Bazzī, Qunbul
3	Abū ʿAmr	Ad-Dūrī, As-Sūsī
4	Ibn ʿĀmir	Hishām, Ibn Dhakwān
5	ʿĀṣim	Ḥafṣ, Shuʿbah
6	Ḥamzah	Khalaf, Khallād
7	Al-Kisā’ī	Ad-Dūrī, Abū al-Ḥārith
8	Abū Jaʿfar	Ibn Wardān, Ibn Jammaz
9	Yaʿqūb	Ruways, Rawḥ
10	Khalaf	Isḥāq, Idrīs

---

12. Final Diagram (Big Picture)

                 REVELATION
            (to Prophet Muhammad ﷺ)
                     │
        ┌────────────┴────────────┐
        │                         │
      AHRUF                      QIRA’AT
(divinely revealed           (authentic transmitted
 flexibility)                 recitations)
        │                         │
        │                         │
        └────────────┬────────────┘
                     │
                     ▼
        COMPANIONS SPREAD RECITATION
     (each teaches what they learned)
                     │
                     ▼
          UTHMANIC STANDARDIZATION
     (Caliph Uthman ibn Affan)
                     │
     → One written text (RASM)
     → Unified manuscript
                     │
                     ▼
               FILTER EFFECT
   Only recitations that:
   ✔ match the Rasm  
   ✔ have authentic chains  
   ✔ correct Arabic  
                     │
                     ▼
             PRESERVED QIRA’AT
   (authentically transmitted recitations)
                     │
                     ▼
             ORGANIZATION (later)
               Ibn Mujahid
         → 7 Qira’at → later 10

Summary

The Qur’an has:

One message
One meaning
Multiple authentic recitations

These differences are not contradictions — they are a sign of precision, preservation, and linguistic richness.

---

Famous Scholars on Ahruf and Qira’at (Summary)

1. Al-Tabari (d. 923)

His view on Ahruf:

• The Qur’an was revealed in multiple Ahruf for ease
• These include differences in wording and expression
• But all meanings are consistent and not contradictory

He leaned toward:
Ahruf = variations in wording with same meaning

His view on Qira’at:

• Qira’at are authentic recitations from the Prophet
• Only those with strong transmission are accepted.

Source: Tafsir al-Tabari

He discusses Ahruf while explaining Qur’an recitation differences.

Key idea (translated meaning):

“The Qur’an was revealed in different ways of recitation, and all of them are correct as long as the meaning is not changed.”

2. Ibn al-Jazari (d. 1429)

His view on Ahruf:

• Ahruf represent broad flexibility in revelation
• Some of that flexibility was no longer used after Uthman

His view on Qira’at:

He defined the 3 famous conditions:

Authentic chain
Match the Rasm
Correct Arabic

If all 3 are met → valid Qira’ah.

Source: An-Nashr fi al-Qira’at al-‘Ashr

Famous principle (very important quote meaning):

“Every reading that is authentic in chain, agrees with the Rasm, and is correct in Arabic is an accepted Qur’anic reading.”

3. Al-Suyuti (d. 1505)

His view on Ahruf:

• Collected many opinions (30+ views)
• Concluded: The exact meaning of Ahruf is not fully agreed upon

His view on Qira’at:

• Qira’at are preserved and authenticated recitations
• They are part of the transmission of the Qur’an.

Source: Al-Itqan fi Ulum al-Qur’an

Key statement (meaning summary from his text):

“The scholars differed greatly regarding the interpretation of the Ahruf, and there are many opinions reported on this matter.”

What this actually means:

• Many scholarly explanations exist
• No single agreed technical definition
• BUT ALL agree the concept is real

This is NOT doubt about the Qur’an
It is academic diversity of explanation

He also affirms: (Another important point from Al-Itqan):

The Qur’an was preserved and transmitted with care, and the recitations are authentic.

4. Ibn Taymiyyah (d. 1328)

His view on Ahruf:

• Ahruf include:
  • differences in wording
  • pronunciation
• All variations are true and revealed

His view on Qira’at:

• Qira’at are part of the Sunnah of recitation
• They are not inventions of reciters

Source: Majmu’ al-Fatawa

Key meaning:

“The seven Ahruf are all from Allah, and the differences among them are variations in wording and expression, not contradiction.”

• All Ahruf are divine
• Differences are linguistic, not theological

5. Abu Ubayd al-Qasim ibn Sallam (d. 838)

His view on Ahruf:

• Among the earliest to write on Ahruf
• Supported idea of variation in wording and dialect

His view on Qira’at:

• Collected early recitations
• Helped preserve authentic readings

Source: Kitab Fada’il al-Qur’an

Key idea (paraphrased from his discussion):

He described early differences in recitation among companions and explained that they were all based on what was taught by the Prophet.

• Early recitations existed
• All trace back to prophetic teaching

6. Ibn Mujahid (d. 936)

His role (not theory-heavy):

• Did not deeply define Ahruf
• Focused on organizing Qira’at

His contribution:

• Selected 7 famous Qira’at
• Helped standardize accepted recitations

Source: Kitab al-Sab‘ah fi al-Qira’at

Key role statement:

He selected the seven well-known recitations based on strong transmission and widespread acceptance.

• He did NOT invent Qira’at
• He organized already existing authentic recitations

7.Scholarly Agreement

Across scholars:

Ahruf

• A real concept from revelation
• Allowed variation for ease
• Exact definition = disputed

Qira’at

• Authentic transmitted recitations
• Go back to the Prophet Muhammad
• Preserved through strict rules

Threfore:

Ahruf = wider divine allowance
Qira’at = preserved recitations that reached us

• Scholars agree on the existence of Ahruf
• But disagree on exact details
• They agree Qira’at are:
  • authentic
  • preserved
  • not invented

Classical scholars agreed that the Qur’an was revealed in multiple Ahruf as a form of divine ease, although they differed in defining them precisely, while they unanimously affirmed that the Qira’at are authentic, transmitted recitations preserved from the Prophet.

What Al-Suyuti said does NOT mean the Qur’an is contradictory
It also does NOT mean his research is weak Instead It means scholars differed in explaining how the Ahruf work, not about the Qur’an itself. Al-Suyuti saying “the exact meaning of Ahruf is not fully agreed upon” means: Scholars differ in definition and explanation and Not that the Qur’an is unclear or contradictory. This is a normal scholarly difference, not a problem in the Qur’an.

SCHOLARLY CONSENSUS

Across all these scholars:

AGREED:

• Qur’an is fully preserved
• Ahruf are real and divinely allowed
• Qira’at are authentic transmissions

DIFFERED ON:

• Exact technical definition of Ahruf
• How to categorize them

Classical scholars such as al-Tabari, Ibn Taymiyyah, and Ibn al-Jazari agreed that the Qur’an was revealed with divinely permitted variation (Ahruf) and preserved through authentic transmission (Qira’at), although they differed in the technical definition of the Ahruf. Al-Suyuti, in al-Itqan, noted the wide range of scholarly interpretations, reflecting methodological diversity rather than disagreement about the Qur’an itself.