The discussion related to the knowledge of qira'at Al-Qur'an has its own appeal for activists of the study of the knowledge of the Qur'an, not only from insiders but also from outsiders. Even for some outsiders, studies related to qira'at were used as a weapon to spread confusion in the hearts of Muslims. Therefore, the discussion related to qira'at is very important, so that the phenomenon of misunderstanding can be corrected properly. In the knowledge of qira'at, there is the term qira'ah sab'ah which means seven kinds of qira'at or Al-Qur'an recitation which came from the Prophet and was ordained to the scholars who spread it. At the time of the Prophet, the term qira'ah sab'ah did not exist yet. In some hadiths, this is the only term ahruf sab'ah which means seven letters. From here, it seems, the activists of the study of the science of qira'ah try to explore and find the relationship between ahruf sab'ah and qira'ah sab'ah. This article, using a historical approach and comparative descriptive analysis, describes the understanding and brief history of ahruf sab'ah and qira'ah sab'ah and the relationship between the two, so that it is known that the scholars have various opinions regarding this matter. Some claim that the entire qira'at is "one letter" of only seven letters (ahruf sab'ah). Some say that the entire qira'at is a "representation" of the ahruf sab'ah itself. And there are those who state that the entire qira'ah is only a "part" of the ahruf sab'ah
Qira Ah Sab Ah Pdf Download
After Muhammad's death there were many qira'at, from which 25 were described by Abu 'Ubayd al-Qasim ibn Sallam two centuries after Muhammad's death.[citation needed] The seven qira'at readings which are currently notable were selected in the fourth century by Abu Bakr Ibn Mujahid (died 324 AH, 936 CE) from prominent reciters of his time, three from Kufa and one each from Mecca, Medina, and Basra and Damascus.[23] Later, three more recitations were canonized for ten. (The first seven readers named for a qiraa recitation died un/readers of the recitations lived in the second and third century of Islam. (Their death dates span from 118 AH to 229 AH).
The qira'at that do not meet these conditions are called shaadhdh (anomalous/irregular/odd). The other recitations reported from companions that differ from the Uthmānic codex may represent an abrogated or abandoned ḥarf, or a recitation containing word alterations for commentary or for facilitation for a learner. It is not permissible to recite the shaadhdh narrations in prayer, but they can be studied academically.[3] The most well documented companion reading was that of Abdullah ibn Masud. Dr. Ramon Harvey notes that Ibn Mas'ud's reading continued in use and was even taught as the dominant reading in Kufa for at least a century after his death and has shown that some of his distinctive readings continued to play a role in Hanafi fiqh.[31] In 1937, Arthur Jeffery produced a compilation of variants attested in Islamic literature for a number of companion readings.[32] More recently, Dr. Abd al-Latif al-Khatib made a much more comprehensive compilation of qira'at variants called Mu'jam al-Qira'at. This work is widely cited by academic scholars and includes ten large volumes listing variants attested in Islamic literature for the canonical readings and their transmissions, the companions, and other non-canonical reciters, mainly of the first two centuries.[33] The process by which certain readings became canonical and others regarded as shaadhdh has been extensively studied by Dr. Shady Nasser.[34]
Among the reasons given for the overwhelming popularity of Hafs an Asim is that it is easy to recite and that Allah has chosen it to be widespread (Qatari Ministry of Awqaf and Islamic Affairs).[41] Ingrid Mattson credits mass-produced printing press mushaf with increasing the availability of the written Quran, but also with making one version widespread (not specifically Hafs 'an 'Asim) at the expense of diversity of qira'at.[42]
According to one study (by Christopher Melchert) based on a sample of the ten qira'at/readings, the most common variants (ignoring certain extremely common pronunciation issues) are non-dialectal vowel differences (31%), dialectal vowel differences (24%), and consonantal dotting differences (16%).[13] (Other academic works in English have become available that list and categorise the variants in the main seven canonical readings. Two notable and open access works are those of Nasser[43] and Abu Fayyad.)[44]
The view of some scholars that the differences, not just the agreement, between the canonical qira'at were transmitted mutawatir was a topic of disagreement among scholars. Shady Nasser notes that "all the Eponymous Readings were transmitted via single strands of transmissions (āḥād) between the Prophet and the seven Readers, which rendered the tawātur of these Readings questionable and problematic." He observes that qira'at manuals were often silent on the isnad (chain of transmission) between the eponymous reader and the Prophet, documenting instead the formal isnads from the manual author to the eponymous reader. Like Ibn Mujahid, often they separately included various biographical accounts connecting the reading back to the Prophet, while later manuals developed more sophisticated isnads.[80] Nasser concludes that "the dominant and strongest opinion among the Muslim scholars holds to the non-tawātur of the canonical Readings".[81] Marijn van Putten has noted similarly that "The view that the transmission of the Quran is tawātur seems to develop some significant time after the canonization of the readers".[82]
In his book on Quranic Arabic and the reading traditions (open access in pdf format), Marijn van Putten puts forth a number of arguments such that the qira'at are not purely oral recitations, but also to an extent are readings dependent on the rasm, the ambiguities of which they interpreted in different ways, and that the readings accommodated the standardized rasm rather than the other way around.[82]
Donner does agree however, with the standard narrative that despite the presence of "some significant variants" in the qira'at literature, there are not "long passages of otherwise wholly unknown text claiming to be Quran, or that appear to be used as Quran -- only variations within a text that is clearly recognizable as a version of a known Quranic passage".[103] Revisionist historian Michael Cook also states that the Quran "as we know it", is "remarkably uniform" in the rasm.[104]
Using "qiraʼat"/"recitations" to describe Quranic variants may sound as though different reciters are reading from the same text (or reciting based on the same text) but with different "prolongation, intonation, and pronunciation of words";[3] or if their spoken words are different it's because they have the same consonants but different vowel markings (see orthography diagram above). (Ammar Khatib and Nazir Khan, for example, talk of the "basis of the qirāʾāt" being "words that can be read in multiple ways" rather than different words or word forms used in the same verse.)[3]However, not only do the written vowel markings and written consonant diacritical marks differ between Qiraʼat, there are also occasional small but "substantial" differences in the "skeleton" of the script (rasm, see Examples of differences between readings) that Uthman reportedly standardized.
According to Oliver Leaman, "the origin" of the differences of qira'at "lies in the fact that the linguistic system of the Quran incorporates the most familiar Arabic dialects and vernacular forms in use at the time of the Revelation."[2] According to Csaba Okváth, "Different recitations [different qira'at] take into account dialectal features of Arabic language ..."[21] 2ff7e9595c
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