0 Volume 2 1440/2018 Issue No. 1 Editor-in-Chief Assoc. Prof. Dr. Ammar Fadzil Assistant Editor Asst. Prof. Dr. Nadzrah Ahmad Managing Editor Mardhiah Binti Ahmad Sahimi Editorial Board Prof. Dr. Mohammed Abullais Shamsuddin Assoc. Prof. Dr. Radwan Jamal Yousef Elatrash Assoc. Prof. Dr. Noor Mohammad Osmani Assoc. Prof. Dr. Spahic Omer Asst. Prof. Dr. Muhammad Adli Musa Asst. Prof. Dr. Khairil Husaini Jamil Asst. Prof. Dr. Mohd Shah Jani Asst. Prof. Dr. Sofiah Samsudin 1 Advisory Board Prof. Dr. Muhammad A. S. Abdel Haleem, University of London Prof. Dato’ Dr. Mohd Yakub @ Zulkifli Bin Mohd Yusoff, Malaysia Prof. Dr. Awad Alkhalaf, UAE © 2017 IIUM Press, International Islamic University Malaysia. All rights reserved. ISSN 2600-8386 Correspondence Managing Editor, al-BurhÉn IIUM Journal of Qur’an and Sunnah Studies International Islamic University, Malaysia P.O Box 10, 50728 Jalan Gombak, Kuala Lumpur, Malaysia Tel: (603) 6196-5531 E-mail: alburhan@iium.edu.my Website: http://journals.iium.edu.my/al-burhan Published by: IIUM Press, International Islamic University, Malaysia International Islamic University, Malaysia P.O Box 10, 50728 Jalan Gombak, Kuala Lumpur, Malaysia Tel: (603) 6196-5014, Fax: (603) 6196-6298 Website: http://iiumpress.iium.edu.my/bookshop 2 AL-BURHAN, 2:1 (2018) 35 - 49 Copyright © IIUM Press eISSN 2600-8386 The Concept of Qira´Ét and their Effects on al-AÍkÉm al-SharÑiyyah Ismail Hashim Abu Bakar Abstract: The Glorious Qur’Én was sent down to Prophet Muhammad (SAW) within the span of twenty three years. Throughout the period, the Prophet (SAW) taught and explained the Divine message of the Qur’Én to the Sahabah. Allah the Almighty, being the Creator and Most Aware and Knowledgeable about His creatures, revealed the Qur’an in gradual process and according to the ability of human consumption and practicability. Moreover, in some instances, the mode of recitation of the Qur’Én varies within the same Qur’anic unit. It is obvious that one of the wisdoms behind such variations and differences is to make the Divine message easier and more accommodating in terms of the legislations and injunctions contained therein. This paper attempts to define the concept of Qira´Ét and highlight some of their effects on al-AÍkÉm al-Shar’iyyah. The work solely relies on some of the books written on Qira´Ét by early and contemporary scholars. It is recommended that the utilization, accommodation and appreciation of the variations of Qur’anic recitation may minimize some of the ideological and jurisprudential disagreements and misunderstandings that dominate legislative discourse in the Islamic intellectual circles. Keywords: - Qur’anic Recitation, Qira´Ét, AÍruf al-SabÑah, Variation, Dialect Abstrak: Al-QurÉn yang mulia telah diturunkan kepada Nabi Muhammad (SAW) dalam tempoh dua puluh tiga tahun. Sepanjang tempoh itu, Nabi (SAW) mengajar dan menerangkan kepada sahabat tentang Al-QurÉn. Allah yang Maha Kuasa, Maha Pencipta dan Maha Mengetahui tentang makhluk-makhlukNya, menurunkan Al-QurÉn secara beransur-ansur yang mana ianya bersesuaian dengan keupayaan manusia menerima dan mempraktikkannya. Tambahan lagi, pelbagai variasi dalam membaca Al-QurÉn. Hikmah disebalik variasi dan perbezaan ini adalah untuk menjadikan penyampaian mesej lebih mudah dan lebih akomodatif dari segi perundangan dan peraturan yang terkandung di dalamnya. Kajian ini cuba merungkaikan konsep Qira´Ét dan mengetengahkan beberapa kesannya terhadap Al-Ahkam al-Shar’iyyah. Sumber rujukan kajian ini berpandukan kepada beberapa buku yang ditulis berkenaan Qira´Ét oleh para sarjana awal dan kontemporari. Adalah disarankan bahawa penggunaan, pemanfaatan dan penghargaan terhadap kepelbagaian bacaan al-QurÉn dapat mengurangkan perselisihan ideologi, fiqh dan salah faham yang menguasi wacana perundangan dalam kalangan intelektual Islam. Keywords: - Bacaan al-Qur’Én, Qira´Ét, Huruf-huruf Tujuh, Kepelbagaian, Dialek Graduate Assistant, Department of Arabic and Islamic Studies at Federal University, Gusau, Nigeria. Email: abuarqam89@gmail.com 35 Introduction All praise is due to the Almighty Allah who has sent down the Qur’Én and has not put therein any crookedness. The Lord Who bestows His limitless favors to mankind in general and Muslims in particular by simplifying access to the recitation of His speech. He says:And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? (54: 17) May His peace and blessings be upon His Noblest Messenger, Muhammad (SAW), his household, companions and those who follow in their footsteps till the Day of Resurrection. The Glorious Qur’Én was sent down to Prophet Muhammad (SAW) within the span of twenty three years. Throughout the period, the Prophet (SAW) taught and explained to the ÎaÍabah the Divine message of the Qur’Én as instructed by his God, (“wama anzalna Ñalaikal kitaba litubayyinalahum” Q. 16:64). Allah the Almighty, being the Creator and Most Aware and Knowledgeable about His creatures, revealed the Qur’Én in gradual process and according to the ability of human consumption and practicability. Moreover, in some instances, the mode of recitation of Qur’Én varies within the same Qur’anic unit. It is obvious that one of the wisdoms behind such variations and differences is to make the Divine message easier and more accommodating in terms of the legislations and injunctions contained therein. The field of the science of Qira´Ét seems to have emerged as an independent discipline that has strong nexus with the science of Qur’Énic exegesis and its principles. There have been a lot of writings on the field both in the past and in the modern intellectual age. Among the scholars who devoted their works on Qira´Ét is Imam Ibn al-Jazariy (833 A.H) in his al-NasÍr fi al-Qira´Ét alAsÍr and Munjid al-Muqri´Ên wa Mursyid al-ÙalibÊn (which is in a versified form). In both the books, the scholar invests his effort to make manifest the distinction and distinguishing features of the variation of Qur’Énic recitation. Al-Husain ibn Ahmad ibn KhalawÊh (n. d) wrote alHujjah fi al-Qira´Ét al-SabÑ. In the book, Ibn KhalawÊh highlights the differences and variations of different Qur’Énic articulation according to verses. Muhammad ibn Salim Muhaisin wrote alMughni fi al-Qira´Ét al-Ashr al-Mutawatirah (1988). A lot of projects and theses were also written in the field. Muhammad Mustapha Sulaiman (2011) wrote an M.A dissertation titled The Seven Famous Qira´Ét and their Implications on Qur’anic Exegesis. In his research, Sulaiman focuses majorly on the application of the Qur’anic variations of Qira´Ét in the knowledge and practice of Tafsir. Also, Dr Khairuddin in his M.A dissertation culminated to a book titled alQira´atul Qur’Éniyyah wa AtharuhÉ fi-IkhtilÉfil AhkÉmil Fiqhiyyah (2008). The main concern of the work is the application of the variations of Qur’anic recitation in appreciation of jurisprudential injunctions of the Glorious Qur’an. There are also some books that are wholly dedicated to the study of narrators of Qiraat, their biographies, their scholars, disciples, etc., notably among them is Kitabu ÙabaqÉtil Qurra´ al-Sab’ah wa Zikr ManÉqibihim wa Qira´atihim by Sallam, A., (2008). Meanwhile, some books of principles and science of Qur’Én and TafsÊr coalesce their content with chapters on Qira’at such as al-BurhÉn fÊ Õlum al-Qur’Én by Imam alZarkashy (794 A.H), al-Itqan fi Ulum al-Qur’an by Imam al-Suyuti (911 A.H), Mabahith fi Ulum al-Qur’an by Manna’ al-Qattan (2000), Dirasat fi Usul al-TafsÊr (2011) by Muhammad Kabir Yunus, among others. 36 This paper attempts to study the variations of Qur’anic recitation by tracing the origin of the various forms in which the Glorious Qur’Én was revealed. It discusses the divergent scholarly opinions on the concept of ‘AÍruf-al-SabÑah’ as narrated in several prophetic traditions. The paper also gives a glimpse of scholars of Qur’anic recitation among the generations of the ÎahÉbah and their disciples’ tabi’in including the distinguished Qurra´. Towards the end, the paper brings a sample of how variation in Qira´Ét affects some verses of al-AÍkÉm-alSharÑiyyah. Definition of Qira´Ét The word Qira´Ét is an Arabic word. It is the plural form of the word Qira´ah. Linguistically, this word has several meanings which revolve around the words; joining, collecting, gathering, combining and merging. An Arab speaker may say: “qara´tu shaÊ’‛ that means ‘he joined, gathered or merged with something’. It also means a collection of people in a settlement, which is called “qaryah‛. Therefore, Qira´ah is used to refer to a process of joining a word with another in articulation and recitation. From this meaning Allah says:“It is for Us to collect it and to promulgate it” (75: 17). With regard to its technical meaning, scholars of Qira´Ét have provided copious definitions. Some of them are:1. Imam Ibn al-Jazariy (d. 833 A.H) defines Qira´Ét as “a science which studies the manner of rendering Qur’anic words and their variations by referring them to their narrators”.1 2. Badr-al-Deen al-Zarkashy (d.794 A.H) says that “Qira´Ét is differences in articulation of the [words of] revelation mentioned in transcribing letters or its manners”.2 3. Abu Hayyan al-Andalusi (d. 745 A.H) says that “it is a science that studies the manner of articulation of the words of Qur´Én, individual and contextual legislations, referents….”3 4. According to Imam Abdurrahman al-Suyuti (d. 911 A.H), “Qira´Éh (singular) is considered when a scholar among the distinguished seven or ten scholars of Qira´Ét differs from others but agrees in the process and narrating it”4 5. Imam al-Zurqaniy (d. 1476 A.H) defines Qira’at as a school or point of view in which an Imam among the Imams [seven scientists of Qira´Ét] would hold which differs from another in articulation of Qur´Én and subsequently converges in narration and process, whether the difference is in pronunciation of letters or mode of articulation of the letters5. 6. Also, Imam Abdul Fattah al-Qadhi (d. 1403) defines it as “the science which studies the forms of articulation and rendering of Qur´Énic words based on [the areas of] convergence and divergence and referring each form to its narrator”6. 7. However, Dr Khair al-Deen Saib (2008) sums up the above definitions by saying that Qira´Ét as an independent and well-documented segment of the science of Qur´Én, refers 1 Muhammad Kabir Yunus, (2011), Dirasat fi Usul al-Tafseer. Kano: Dar al-Umma, p. 118. See also ManhajBayan-Qur´Ény: Simmatuhu wa KhaÎa´isuhu, (2010), Kano: Dar al-Ummah, by the same author. 2 Muhammad Saib Khairuddeen., (2008), Alqira´tul-QurÉniyyah wa AtharuhÉ fi-IkhtilÉfil-AhkÉmil-Fiqhiyyah, Beirout: Dar Ibn Hazm, p. 21. 3 Ibid, p. 20. 4 Ibid, p. 22. 5 Ibid, p. 24. 6 Ibid, p. 25. 37 to a collection of cases that are related to differences in narration of the Book of Allah (SWT) as regard to deletion [hazf] and retaining [ithbat], releasing [tahreek] and rounding [iskan], separation [fasl] and linking [wasl], and other cases of manners of articulation and substitution that are all appreciated through listening. He added that it is: A collection of cases that are related to articulation of words of Qur’Én, the process of its reading from linguistic angle, grammatical analysis, deletion, retaining, separation and linking, and all their differences in relation to and referring all forms to their narrators7. Evolution of Qira´Ét The origin of Qira’at dates back to the time of revelation of the Glorious Qur’Én. That is to say, the different dialects, forms or versions of Qur’anic recitation are traced to the period of Qur’anic revelation. In other words, the Glorious Qur´Én was revealed in no single dialect, form or version, but in seven dialects as narrated in several prophetic traditions. Some of them are:On the authority of Ibn Abbas (R.A) that the Messenger of Allah said, “[Angel] Jibreel recited for me the Qur’an in a [single] dialect, but I referred to him [another time], and didn’t cease to ask him for more, and he was adding till he reached seven dialects”8 On the authority of Umar ibn al-Khattab (R.A), who said, “I heard Hisham bn HakÊm bn Hizam reciting Surah al-FurqÉn during the lifetime of the Messenger of Allah (SAW), I listened to his recitation. There he was reciting most words that were not [according to how] Allah’s Messenger taught me, I almost attacked him while he was in prayer, but I endured till he concluded. I then got hold of his garment and said, “Who taught you this chapter that I have heard you reciting". He said, “The Messenger of Allah (SAW) taught me”. I said, “You are lying. The Messenger of Allah taught me it not in the same form as you recited it”. I then moved with him, dragging him to the Messenger of Allah. I then said, “I have heard this [person] reciting Surah al-FurqÉn with words that you didn’t teach me”. The Messenger of Allah said, “Release him [first, and said to Hisham]. Recite oh Hisham!” He (Hisham) recited the way I heard him [earlier] reciting. The Messenger of Allah (SAW) said, “It was revealed like that”. He then said, “Recite [you now] oh Umar”. I recited the [Qur’Én the] way he taught me. The Messenger of Allah (SAW) said, “It was revealed like that. This Qur’Én was indeed revealed in seven dialects. So recite what is available [to your capability] from it”9. 7 Ibid, p. 27. Fadhail Qur’Én, (n.d, Sahih al-Bukhari, hadith no. 4991). Dar-us-salam: QahÊrah. 9 Ibid, no. 4992). 8 38 The Concept of Seven Dialects (al-AÍruf al-SabÑah) Some scholars are of the view that the seven dialects of Qur’anic recitation referred to in the hadÊth above are direct reference to the seven scholars of Qur’anic reciters known as alQurra´al-SabÑah. However, this view has been subjected to plethora of scholarly criticisms to an extent that its bearers have no strength but to surrender and confess of its weakness and nonconformity. Imam Makky ibn Abi Ùalib (437 BC) says: “as to those who think that the Qira´ah of each of those Qurra´ like NafiÑ, ÑAsim, ÑAmru ibn al-ÑAla´ and others is one of the seven dialects expressed by the Prophet (SAW), that is a great blunder10”. Now the question is; what really does the ´Ahruf al-SabÑah of Qur’anic recitation refer to? Several scholars have posed divergent opinions regarding the concept of ´Ahruf al-SabÑah. There are over 30 views of scholars who tried to give numerical scope of the Ahruf Al-Sab’ah. The following are most prominent views among them explained in brief. Opinion 1: That the seven forms of Qur’anic recitation refer to the linguistic dialects of Arab found in their tribal groups. It was reported that Ali ibn Abi Talib (RA) and Abdullah ibn Abbas (RA) said, “Qur’an was revealed in the language of all clans of the Arabs”11. Ibn Abbas further added that, “the Prophet (SAW) used to teach people the Qur’Én in one language [dialect]. This appeared hard to them. [Angel] Jibreel then came and said: - “O Muhammad! Teach each people [the Qur’Én] in their language”12. Moreover, the scholars who hold this view corroborated their proof by saying that Allah the Almighty says:“And We never sent a Messenger except with the language of his folk”. (14:4). When some scholars attempted to usurp the opportunity given by the verse to say that the expression “ ”بلسان قومهrefers to the Quraish Dialect, they were met with another corroborative proof where Allah says:“And verily, it is a revelation of the Lord of the Worlds……in plain Arabic speech”. (26:192-195). Furthermore, in identifying the seven dialects, there has been an internal divergence of views. Many opinions have been pushed forward as regard to which dialects are among the seven dialects. It was reported that Abdullah bn Abbas said, “Qur’Én was revealed in seven dialects; five among them were called ÑAjz of Hawazin or ÑUlya-Hawazin. They comprise of the descendants of:10 Muhammad Saib KhairuddÊn., (2008), Alqira´Étul Qur´Éniyyah wa AtharuhÉ fi-ikhtilÉfil ´Ahkami Fiqhiyyah, Beirout: Dar Ibn Hazm, p. 21. 11 Ibid, p. 34. 12 Ibid, p. 34. 39 1. 2. 3. 4. 5. -Sa’d bn Bakr -Jasham bn Bakr -Nasr bn Mu’awiyah -Thaqeef -Darim which was called Sufla-Tameem But Ibnu Qutaiba’s view is that apart from Quraish, the other dialects are more or less subdialects of the Quraish. Another view (obviously most strong) says that the group of the seven dialects in which Qur’an was revealed is called MuÌhar. Caliph ÑUmar (RA) said, Qur’Én was revealed in the language [dialect] of MuÌhar. Bearers of this opinion explained that MuÌhar comprises of the following:1. 2. 3. 4. 5. 6. 7. ×uzail Kinanah Qais ´Ahabbah Taimur-Rabab Asad Quraish Opinion 2: Seven dialects that are refer to seven forms of inflection which affects the articulation or meaning of Qur’anic words and context. The changes occur in the following situations:a) The inflection that occurs due to alteration of vowels. Example: ﴾ض َّار َوالِ َدةٌ بَِولَ ِد َها َ ُ ( ﴿ ََل ت2:233). In another Qira´ah, the word "(" تضارtudhÉrra) is recited with vowel ‘nasab’ of ت. Second example is; the word "( "يحسبyahsabu). It has two vowels in different ِ Qira´at. Either with nasab as "يحسب َ " (yahsabu) or jarra as "("يحسبyahsibu). Third example is; the word "الرشد ُ " (arrushd) has two ways of vowelization according to different Qira´Éh; with tashdeed and marfuÑ as “الرشد ُّ ” or with tashdÊd b) and nasabah (arrasyad) as شد َّ . َ الر Inflection in one of the letters. This slight inflection affects the meaning of the words. Sometimes it is done by dotting or un-dotting letters or changing a letter with another letter very close to it, as in :"( "ننشزهاnunshizuha) and "( "ننشرهاnunshiruha). 40 "( "يعلمونya’lamun) and "( "تعلمونta’lamun) "( "طلحtalhin) and "( "طلعtal’in) c) By Taqdeem and Ta’kheer as in:- ﴾ْحق َ بِال ِ ت س ْكرةُ الْمو ت ْ َ َ َ ْ اء َ ﴿ َو َج In another Qira´ah it is recited as: ﴾بِالْ َموت d) e) ت َس ْك َرةُ الْ َحق ْ اء َ ﴿ َو َج ِ ِ ِ َّ ﴿وو By addition or reduction a letter as said: ﴾يم ََ ُ صى ب َها إبْ َراه ِ ِ ِ ﴿وأَو In another Qira’ah it is recited: - ﴾يم َ َ ُ صى ب َها إبْ َراه And: ﴾ك ْم ُ ﴿ َو َسا ِرعُوا إِلَى َمغْ ِف َرٍة ِم ْن َرب In another Qira’ah it is recited without the ""و: ﴾ك ْم ُ ﴿ َسا ِرعُوا إِلَى َم ْغ ِف َرةٍ ِم ْن َرب ِ ال َْم ْن ُف By substitution of a word as in Surah al-Qari´ah: 5:﴾وش ِ ﴿وتَ ُكو ُن ال ال َكال ِْع ْه ِن ُ َْجب َ In another Qira´ah, the word ( العهنal-ihn) is substituted with ( الصوفassuf) and it ِ ال َْم ْن ُف is recited as: - ﴾وش ِ ْال َكال ِ ﴿وتَ ُكو ُن ال صوف ُ َْجب َ And in Surah al-Jumu’ah: 9, He said: ِ لص ََل ِة ِمن ي وِم ال ِ ِ ِ َّ ﴾اس َع ْوا إِلَى ِذ ْك ِر اللَّ ِه َّ ِي ل ْ َْج ُم َعة ف ُ َْ ْ َ ين َ آمنُوا إذَا نُود َ ﴿يَا أَيُّ َها الذ In another Qira’ah, the word ( فاسعواfasÑau) is substituted with (فامضواfamÌu) and recited thus: ِ ِ ِ َّ ِودي ل ِ ِ ِ َّ ﴾ض ْوا إِلَى ِذ ْك ِر اللَّ ِه ُ ْج ُم َع ِة فَا ْم ُ لص ََلة م ْن يَ ْوم ال َ ين َ ُآمنُوا إذَا ن َ ﴿يَا أَيُّ َها الذ f) By deletion of a letter within a word as in Surah al-Qaf: 41: ِ َادي الْمن ِ َ﴿واستَ ِمع ي وم ي ن ٍ ادي ِمن م َك ٍ ان قَ ِر ﴾يب َ ْ ُ َ َْ ْ ْ َ ُ In another Qira’ah, the letter يis deleted, and the verse recited thus: g) ِ ِ ٍ اد ِمن م َك ِ ْ ﴿و ٍ ان قَ ِر ﴾يب َ ْ َاستَم ْع يَ ْو َم يُنَاد ال ُْمن َ Inflection that occurs in aspects of Tajweed like fataha and imalah, madd and qasr, idgam, izhar, etc. as following:"( "يأتلya´tali) and "(" ياتلyatali) "( "ملكmaliki) and"( "مالكmÉliki) "( "النبيannabiyyu) and"( "النبئannabi´u) ّ 41 " )"أنبأناanba´na)and"( "أنباناanbana) Opinion 3: That the seven forms mentioned in the hadÊth refer to the major thematic preoccupation of verses of the Glorious Qur’an. They are:i. Command ii. Prohibition iii. Legality iv. Illegality v. MuÍkamÉt (definite ayÉt) vi. MutasyabihÉt (indefinite ayÉt) vii. Parables. Holders of this opinion corroborate their view with a hadÊth in which the Prophet (SAW) said:The first book used to descend in one form [perspective, aspect, point of view, etc.] and in one dialect. But the Qur’an descended in seven forms [perspectives, aspects, points of view, etc.] and seven dialects; prohibiting and commanding, legality and illegality, muÍkÉm (definite) and mutasyabih (indefinite), and parables. So consider as legal what is legal therein, and illegal what is illegal therein. Do what you are ordered [to do], and abstain from what you are prohibited, ponder over its parables, and do according to its muÍkÉm, and believe in its mutayabÊh, and say, “We believe with it [it is] all from our Lord13. The Seven Schools of Qira’at It has been pointed out earlier that the origin of the variation in Qur’anic recitation is traced through the variation in revelation of the Glorious Qur’Én, and that the Glorious Qur’Én was revealed in seven dialects. Scholars have explained that limiting the term ‚Qurra´ al-SabÑah‛ is not an indication that the theory of having differences in Qur’anic recitation started with or at the time of those scholars. They, however, stated that in both the generations of the SaÍabah and the TabiÑÊn, there had been scholars who contributed tremendously towards the development of the science of Qira´Ét. In the generation of Sahabah, the popular scholars among them are:1. 2. 3. 4. 5. 6. 7. ÑUthman ibn ÑAffan ÑAli bn ÑAbi Ùalib Ubayy bn KaÑb Abu Musa Al-AshÑary ÑAbdullah bn MasÑËd Abu al-Darda´ Zaid bn Thabit 13 The hadÊth was transmitted by Ibn Hibban (hadith no 1782), Imam al-Harwi in Zamm al-Kalam (62/2) and alHakÊm (553/1) on the authority of Ibn Mas’ud. Ibn Hibban said the hadith is authentic. Imam al-Baihaqi also transmitted it on the authority of Abu Salamah (https: //www.sahab.net> forums), accessed on 6/12/2017. 42 In the generation of the TabiÑÊn, some of the prominent scholars are:1. ÑUrwah bn Al-Zubair 2. Salim bn ÑAbdillah bn ÑUmar 3. ÑAbdurrahman bn Hurmuz 4. Sa’eed bn Al-Musayyib 5. Muhammad bn Jabr 6. Ùawoos bn Kaisan 7. Amir bn ÑAbdilqais 8. Muhammad bn SirÊn 9. Zirr bn HubaÊsh 10. SaÑÊd bn JubaÊr 11. Muhammad bn MuhaÊsÊn 12. Shuraih bn Zaid Similarly, scholars have singled out seven Qurra’ out of the many scholars that emerged to be the teachers of Qur’Énic recitation especially among the generation of the TabiÑÊn. This was due to certain scientific merits that the chain, method and process of narrating their own recitations were accrued with. Their narrations were all well-authenticated and had reached the title of ‘Muttafaq ÑAlaihai‛ which roughly means; scholars have reached consensus or are unanimous of their authenticity’. The seven scholars are:1. 2. 3. 4. 5. 6. 7. Nafi’ bn Abdurrahman bn Abi Nu’aim Al-Madany. ÑAbdullah bn Amir bn YazÊd bn Al-Yahsaby ÑAliyu bn ×amzah Al-Kisa´Ê ÑAbdullahi bn KathÊr Al-Makky ÑAÎÊm bn Bahdalah ÑAbu Amr- Zayyan bn Al’Ala At-Tamimy ×amza bn ×abeeb Al-Zayyat14 Some scholars as pointed out by Qattan (2000) added their number up to ten15. The three added scholars are:1. Ya’qËb bn ÑIsÍaq al-×adhramy 2. Abu Ja’far Yazeed bn Al’qa’qa’ Al-MadanÊ 3. Khalaf bn Hisham Al-AsadÊ Classification of Qira’at Scholars have given some classifications of Qira´Éh according to their authenticity or otherwise. Imam al-Suyuti chose to classify the nature of the Qira´Éh as follows:- 14 Sallam A., (2008), Kitabu TabÉqatil-Qurra´ As-SabÑah wa Zikr ManÉqibihim wa Qira´atihim, Al-Maktabat Al-Asriyyah, Beirout. 15 Qattan Manna’, (2000), MabÉhith Fi Ulumil-Qur’Én, Maktabat Al-Ma’arif, Riyadh, p. 173. See also Imam Ali. Ahmad, (1998), Variant Readings of the Qur’Én: A Critical Study of their Historical and Linguistic Origins, International Institute of Islamic Thought, Herndon, p. xxiv. 43 Al-mutawatirah:- it is the Qira´Éh that was narrated by large crowd of people whose number is so huge that it would be impossible for them to agree in falsity, and that they narrated from a big number like them. Al-MasyhËrah:- it is the Qira´Éh that is below the quality of al-Mutawatirah. It has an authentic chain of narration, it tallies with the rules of the Arabic language and the standard form of Qur’anic script, and it is a well-known among the Qurra´. Al-Ahad: - it is the Qira´Éh that has an authentic chain of narration but doesn’t tally with the transcription and or the Arabic language, or it is least known among the Qurra´. This kind of Qira´Éh is non-standard. Al-Shazzah: - a Qira´Éh is said to be Shazzah when its chain of narration is unauthentic. Al-Mudraj: - it is a kind of Qira´Éh in which some words are added in form of commentary. Al-MauÌhuÑah: - this is a fabricated Qira´Éh which doesn’t have features of any of the above Qira’at. Impact of Different Qira´Éh on al-AhkÉm al-SharÑiyyah The variation of Qira´Éh of the Glorious Qur’Én has strongly affected the legislative perspectives of some of the verses that talk about al-AhkÉm al-SharÑiyyah. Below is a glimpse at some of them:a) Washing of Feet Allah says: ِ ِ ِ َّ ﴿يا أَيُّها الَّ ِذين آمنُوا إِذَا قُمتُم إِلَى ِ ِ س ُحوا َ الص ََلة فَا ْغسلُوا ُو ُج َ َ َ َ ْ ْ َ وه ُك ْم َوأَيْديَ ُك ْم إلَى ال َْم َراف ِق َو ْام ِ بِرء ﴾وس ُك ْم َوأ َْر ُجلَ ُك ْم إِلَى الْ َك ْعبَ ْي ِن ُُ O you who believe! When you intend to offer prayer, wash your faces and your hands [forearms] up to the elbows, rub your heads, and [wash] your feet up to the ankles … (Surah al-Ma’idah: 6). The phrase “ك ْم ُ َ( ” َوأ َْر ُجلwa arjulakum) in the verse is recited with nasab in the Qira´Éh of the majority. This means that it is in the sequence of the organs to be washed in ablution as indicated ِ ( فَا ْغfaghsilu). by the command سلُوا This is supported by the hadith describing the manner of ablution of the Prophet (SAW); 44 Caliph Uthman (RA) was reported to have performed ablution in which he washed his feet and said, ‘This is how I saw the Messenger of Allah (SAW) performing ablution” (transmitted by Bukhari). Jabir also said,’ The Messenger of Allah ordered us to wash our feet when we perform ablution’ (transmitted by Bukhari). In another Qira´Éh, the verse is recited with jarra below the letter لin the phrase “ك ْم ُ ِ( ” َوأ َْر ُجلwa arjulikum). This means that the feet are in the sequence of the organs to be wiped as indicated by the command “حوا ُس َ ( ” َو ْامwamsahu). However, some scholars tried to absolve both the Qira’at by saying that the command with Ghusl is general in aspects of ablution, while mas’h is peculiar to those wearing khuff or socks. b) Invalidating Ablution by Touching Women Allah says:- ِ ِ ضى أَو علَى س َف ٍر أَو جاء أ ِِ اء فَ لَ ْم تَ ِج ُدوا َ َ َ ْ َ َ ْ َ ﴿ َوإِ ْن ُك ْنتُ ْم َم ْر َس َ َح ٌد م ْن ُك ْم م َن الْغَائط أ َْو ََل َم ْستُ ُم الن ﴾ص ِعي ًدا طَيبًا َ اء فَ تَ يَ َّم ُموا ً َم “But if you are ill or on a journey or any of you come from the Gha’it [toilet], or you have touched women, and you find no water, then perform Tayammum with clean earth” Surah al-Ma’idah: 6. The majority of Qurra´ recited the phrase م ُ ََُل َم ْست أ َْوwith alif between the letter لand م. While some Qurra’ like Hamza recited it without the alif as م ُ ُلَ َم ْست. The Qira´Éh with the alif indicates not only mere touching of women but having intercourse with them, while the alif-less one indicates touching them only. As such, the Maliki, Hambali and Shafi’i Schools of Jurisprudence opined that touching in the verse means mere touching with hands and attracts only a change of ablution. But the Hanafi School said that touching indicates having contact with them sexually which demands Ghusl or Tayammum in its place. The school added that mere touching of women with hands does not invalidate ablution. The school says that in other places in the Qur’an, the word "("المسalmass) and its derivatives are used to mean intercourse like: “O ye who believe! When ye marry believing women, and then divorce them before ye have touched them, no period of ´Iddah have yet to count in respect of them” (33:49). “But those who divorce their wives by Zihar, then wish to go back on the words they uttered, - [It is ordained that such a one] should free a slave before they touch 45 each other: Thus are ye admonished to perform: and Allah is well-acquainted with (all) that ye do” (58:3). c) Prohibition of Some Acts during Pilgrimage Allah says:- ِ َ ث وََل فُسو َق وََل ِج َد ِ ات فَمن فَ ر ﴾ْحج َ َ ْ َ ٌ وم َ ال في ال َ ض في ِه َّن ال َ ﴿ال َ ُْح ُّج أَ ْش ُه ٌر َم ْعل َ ُ َ َ َْح َّج فَ ََل َرف “The Hajj [pilgrimage] is [in] the well-known [lunar year] months. So whoever intends to perform Hajj therein he shouldn’t have sexual relations, nor commit sin, nor wrangle during the Hajj… " (2:197). The majority of the Qurra´ recited all the three words: ال َ ( ِج َدjidala) سو َق ُ ُ(فfusuqa) ث َ َ( َرفrafatha) with nasab. But Ibnu KathÊr and some others recited the two words with marfuÑah and tanween as ق ٌ فسو, رفث ٌ . The first Qira´Éh is a direct prohibition of the three acts, while the second is highlighting the two words as an indirect prohibition in form of narration while the last word جدال َ with nasab is a negating statement that dismisses any cobweb of doubt about the seasonal worship of pilgrimage. d) The Legislation of some Hajj Rituals Allah says:- ِ ضوا تَ َفثَ ُهم ولْيوفُوا نُ ُذورُهم ولْيطََّّوفُوا بِالْب ْي ِ ِت ال َْعت ﴾يق ُ ﴿ثُ َّم لْيَ ْق َ ََ ْ َ َُ ْ "Then let them make them an end to their unkemptness and pay their vows and go round the ancient house" Surah al-Hajj 22:29. The majority of Qurra´ recited the verse with sukun on the letter لon the words as:- َولْيُوفُوا However, some Qurra´ like Ibnu Amir and Warsh recited the verse with jarra on the letter ل on the words as: - َولِيُوفُوا The Qira´Éh with sukun on the words is taken as a direct command to pilgrims to perform the mentioned acts while the one with kasra is taken as a narration of sequence of events whose ghayah (destination) ends with the mentioned acts. e) The meaning of ( وقرنwa qarna) Allah says:46 ﴾﴿وقَ ْر َن فِي بُيُوتِ ُك َّن َ “And stay quietly in your houses” Surah al-Ahzab 33:33. Some Qurra´ recited the word "( "وقرنwa qarna) with nasab on the letter" "قwhile some recited it with jarra on the letter " "قin the word as "( "وقِرنwa qirna). The Qira´Éh with nasab means that women should stay at home and only could come out owing to a need recognized by the Islamic ShariÑah, while the one with sukun means that women should behave quietly and calmly at their homes. Discussions, Recommendations and Conclusion It is clear that Allah (SWT) gives humans the chance and ability to access the recitation of the Glorious Qur’Én. This is the Sunnah of Allah in many aspects of the religion. It is indeed, one of the mercies of Allah the Almighty. Since Qur’Én is the final and ultimate Divine Book, Allah gave it a lot of unique qualities that were not given to other revealed Books. The simplification of the recitation of the Glorious Qur’Én makes the Book of Allah more universal and more accommodating. Moreover, the variation of Qur’anic recitation which as shown in many places, has been in the interest of its consumers, whereas it gives room for accommodation of more than one interpretation and which results to variation of legislation and jurisprudential injunctions. The disagreement that often erupts in Muslim discourses concerning certain Qur’anic injunctions may be understood and wisely managed by giving due consideration to the variation of recitation in some instances. Similarly, the difference in recitation of some Qur’anic verses manifests the unique linguistic style of the Qur’Én. As pointed out by Imam (1998), the language of the Qur’Én represents the common spoken literary language of the Arabs, which is based on all their dialects. This of course, is one of the miraculous features of the Word of God. It is therefore, recommended that the utilization, accommodation and appreciation of the variations of Qur’anic recitation may minimize some of the ideological and jurisprudential disagreements and misunderstandings that dominate the legislative discourse in the Islamic intellectual circles. Also of importance, is the need for more researchers especially those who write in English to delve more in writing and resurrecting the inimitable and perfect qualities of the Qur’Én with special reference to Qira´Ét. This is very crucial, because many orientalists have been attempting to forcefully cast the Qur´Én in the light that will according to them “touch” the honour of the Qur’Én. This paper attempted to study the variation in Qur’anic recitation by tracing the origin of the various forms in which the Glorious Qur’Én was revealed. It discussed the divergent scholarly opinions on the concept of ‘Ahruf-Al-Sab’ah’ as narrated in several prophetic traditions. The paper also gave a glimpse of scholars of Qur’anic recitation among the generations of the Sahabah and the TabiÑÊn including the seven or ten distinguished Qurra’. Towards the end, the paper brought a sample of how variation in Qira’at affects some verses of al-Ahkam al-Shar’iyyah. 47 References Imam, A. A. 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