ulum-al-quran

Summary
From these different opinions, of which only some have been listed above, by way of illustration, a generally-accepted
conclusion is that the 'seven modes' are at the basis of several distinct ways of reciting the Qur’an, reflecting the different
usage at the time of revelation, comprising variations in pronunciation and even minor differences in wording. The 'seven
'ahruf are however, not identical with the well-known 'seven readings'. These came about in a later age. Although much
of what the 'seven readings' contain is also found in the seven ahruf, there are some differences, which will be explained
when discussing the seven readings.
Only a few examples for 'ahruf have been transmitted to us. They are of importance for Tafsir, rather than qira'a.
Seven Modes in the Qur'an
While some scholars [e.g. Tabari, Jami' al-bayan 'an ta'wil ayat al-Qur’an, Cairo, 1968. See introduction to this tafsir.
Zarkashi, Vol. 1, p.213 says most scholars are of the first view, and that the last double-reading of the Qur'an by
Muhammad in the presence of the Angel Gabriel served, among others, the purpose of eliminating the other six modes.]
hold that the written Qur'an now includes only one of the 'seven modes', and the others are transmitted orally to us,
there is some evidence also for the view that the text of the Qur'an, as we have it in front of us, may include all these
'seven modes' because:
No one would change the Qur'an.
The present text was written upon the basis of the sahaba testimonies, both orally and written, going
back directly to the Prophet.
The Qur'an is protected by Allah.
THE VARIOUS READINGS
Al-qira'a (pl. qiraa'at) is derived from the word qara'a, 'reading, reciting'; from which also the word Qur'an is derived. It is
a verbal noun, meaning recitation. In technical language it describes the oral recitation of the Qur'an as well as the
punctuation of the written text, which corresponds to the oral recitation.
Examples:
Mawdudi [Introduction to the Study of the Qur’an, Delhi, 1971, p.21.] has very convincingly explained the proper
understanding of some accepted difference in reading. He wrote that in al-fatiha (1: 3): the readings "maliki" and "
mâliki " both describe one of the attributes of Allah, and there is absolutely no contradiction between 'sovereign' and
'master' of the day of judgement, but 'these two readings make the meaning of the verse all the more clear'.
Similarly 5:8 arjulakum [Reading of Nafi, Hafs 'an Asim, Kisa'i.] and arjulikum [Reading of Ibn Kathir, Abu Amr, Abu
Bakra 'an 'Asim, Hamza.] carry two meanings: "Wash" or "Wipe" your feet
Both are indeed correct, for under normal circumstances a man will wash his feet, while some other person e.g. a traveler
may wipe them. Here the text of the Qur'an carries both meanings at the same time. This is indeed a unique feature of
the revelation from Allah.
Readers among the Sababa
Reading and reciting of the Qur'an has been done since revelation began, and the Prophet was the first to recite. This has
already been discussed in the section on transmission of the text. After his death, the recitation continued through his
Companions. Among the famous readers from whom many of the tabi'un learned, were Ubay bin Ka'b, 'Ali, Zaid bin
Tbabit, Ibn Mas'ud, Abu Musa al-Ash'ari and many others.
Later Development
Later on, with Muslims settling in many parts of the world, the Qur'an was recited in a variety of ways, some of which
were not in accordance with the accepted text and the transmitted readings from the Prophet and the Companions. This
necessitated a thorough screening and distinction between what is sahih (sound) and what is shadh (exceptional).
The Seven Readings