Qira'at - Knowledge

2977:"The very last verse (112) of sura 21 starts "He said , 'My Lord, judge according to the truth. Our Lord is the All-Merciful' ". The reference to "My Lord" and "Our Lord" in the text indicates that the subject of "He said " cannot be God but is the reciter of the Qur’än, in the first place understood to be Muhammad. Such a passage, in fact, falls into a common form of Qur’änic speech found in passages normally prefaced by the imperative "Say!" (qul).The significant point here is that in the text of the Qur’ān, the word here translated as "He said" is, in fact, more easily read as "Say!" due to the absence of the long "a" marker (something which commonly happens in the Qur’än, to be sure, but the word qäla is spelled this way only twice - the other occasion being in Qur’än 21:4 and that occurs in some of the traditions of the writing of the text). In the early Sana manuscripts, the absence of the long "a" in the word qäla is a marker of an entire set of early texts. But why should it be that this particular passage should be read in the way that it is? It really should read "Say!" to be parallel to the rest of the text. This opens the possibility that there was a time when the Qur’än was understood not as the word of God (as with "Say!") but the word of Muhammad as the speaking prophet. It would appear that in the process of editing the text, most passages were transformed from "He said" to "Say!" in both interpretation and writing with the exception of these two passages in Sura 21 which were not changed. This could have occurred only because somebody was working on the basis of the written text in the absence of a parallel oral tradition". 2871:, Shady Nasser cites specific examples to make many observations on the difficulties that the eponymous readers and their transmitters are therein reported to have experienced, while emphasising that they were "driven by sincere piety and admiration for the Qurʾānic revelation" and "went to extreme measures to preserve, perform and stabilize the text". For example, when precise information was missing on part of a reading, "the Qurrāʾ resorted to qiyās (analogy)", as did Ibn Mujahid himself in documenting the readings transmitted to him. In other cases, canonical transmitters such as Shu'ba said he "did not memorize" how his teacher 'Asim read certain words, or Ibn Mujahid had conflicting or missing information. Accounts report what Nasser describes as incidents of "ambivalence and indecisiveness" by readers themselves such as Abu 'Amr, 'Asim and Nafi., while Ibn Mujahid often lacked certain information on Ibn Amir's reading. Nasser also notes examples recorded by Ibn Mujahid of readers such as Abu 'Amr, al Kisa'i, Nafi, and the transmitters of 'Asim, Hafs and Shu'ba, in certain cases "retracting a reading and adopting a new one", or Shu'ba recounting that he "became skeptical" of his teacher 'Asim's reading of a certain word and adopted instead that of a non-canonical Kufan reader (al-A'mash). He notes the case of Ibn Dhakwan finding one reading for a word in his book/notebook, and recalling something different in his memory. Nasser observes that "when in doubt, the Qurrāʾ often referred to written records and personal copies of the Qurʾān", sometimes requesting to see the copy belonging to someone else. 2908:

after Michael Cook (who expresses this view) established from these descriptions that they form a stemma (tree structure), widely considered to prove a written copying process. All subsequent manuscripts can be grouped into these regional families based on the inherited differences. Marijn Van Putten and Hythem Sidky have noted that the canonical readers strongly tended to include the differences found in the codex given to their region and adapted their readings accordingly, while Shady Nasser gives a somewhat more complex picture, with a more comprehensive list of the documented differences including those that are less well attested. He also identifies examples where different readers from the same town sometimes seem to have used codices from elsewhere. Hythem Sidky too notes some such examples, suggesting that as knowledge of regionally isolated variants proliferated, new options became available to the readers or that codices became contaminated through copying from multiple exemplars. He also finds that the less well attested variants in the rasm literature have a "poor agreement" with the regionality found in early manuscripts, whereas the well attested variants in the rasm literature (which form a stemma) have an "excellent agreement" with the manuscript evidence. He finds that "by all indications, documentation of the regional variants was an organic process", rather than being known at the time the codices were produced.

2888:

of words spoken in the canonical readings with a final alif), not just in the orthography of the written text, as is well established, but even in the original spoken performance of the Quran. He also notes Chaim Rabin's (d. 1996) observation of "several statements by medieval Arabic scholars that many important Hijazis, including the prophet, would not pronounce the hamza" and quotes his point that "the most celebrated feature of the Hijaz dialect is the disappearance of the hamza, or glottal stop". The canonical readings on the other hand use hamza much more widely and have considerable differences in its usage. In another paper, Van Putten and Professor Phillip Stokes argue, using various types of internal evidence and supported by early manuscripts and inscriptions of early dialects found in Arabia, that unlike the dialects found in the canonical readings, the spoken language behind the QCT "possessed a functional but reduced case system, in which cases marked by long vowels were retained, whereas those marked by short vowels were mostly lost". Van Putten also reconstructs the spoken dialect represented by the QCT to have treated nouns ending with feminine -at as diptotes (without nunation) rather than the triptotic feminine endings spoken in Quran recitations today.

1184:. 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. In 1937, Arthur Jeffery produced a compilation of variants attested in Islamic literature for a number of companion readings. 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. The process by which certain readings became canonical and others regarded as shaadhdh has been extensively studied by Dr. Shady Nasser. 2859:

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. Nasser concludes that "the dominant and strongest opinion among the Muslim scholars holds to the non-tawātur of the canonical Readings". 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".

956:, and greater Syria (al-Sham). They attracted students from all over the expanding Muslim state and their modes of recitations were then attached to their names. It is therefore commonly said that he recites according to the reading of Ibn Kathir or Nafi'; this, however, does not mean that these reciters are the originators of these recitations, their names have been attached to the mode of recitation simply because their rendition of the Prophetic manner of recitation was acclaimed for authenticity and accuracy and their names became synonymous with these Qur'anic recitations. In fact, their own recitation goes back to the Prophetic mode of recitation through an unbroken chain. 2656:) generation of Muslims were many scholars who learned the methods of recitation from the Companions and taught them to others. Centres of Quranic recitation developed in al-Madeenah, Makkah, Kufa, Basrah and Syria, leading to the development of Quranic recitation as a science. By the mid-eighth century CE, a large number of scholars were considered specialists in the field of recitation. Most of their methods were authenticated by chains of reliable narrators, going back to Muhammad. The methods which were supported by a large number of reliable narrators (i.e. readers or 2994:"/"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"; 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.) 817: 7140: 2067:) 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%). (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 and Abu Fayyad.) 2895:. In the concluding chapter, van Putten reiterates his overall argument that the Quran has been "reworked and ‘Classicized’ over time, to yield the much more Classical looking forms of Arabic in which the text is recited today". He suggests that "we can see traces of the Classical Arabic case system having been imposed onto the original language as reflected in the QCT, which had lost most of its word final short vowels and tanwīn". 2829:, particularly his "critical remarks against Ibn ʿĀmir, Ḥamza, and some canonical Rāwīs such as Qunbul". In one summary he states in reference to certain critics and examples (elaborated in earlier chapters) that "The early Muslim community did not unconditionally accept all these Readings; the Readings of Ḥamza, al-Kisāʾī, and Ibn ʿĀmir were always disparaged, criticized, and sometimes ridiculed." 919:

took place at their instigation." Manuscripts already used consonantal pointing sparingly, but at this time contain "no evidence of the imposition of the kind of fully dotted scriptio plena that the historical sources suggest was al-Ḥajjāj’s intended goal", although "There is some manuscript evidence for the introduction of vowel markers into the Qurʾān in this period."

681:. Qiraʼat are called readings or recitations because the Quran was originally spread and passed down orally, and though there was a written text, it did not include most vowels or distinguish between many consonants, allowing for much variation. (Qiraʼat now each have their own text in modern Arabic script.) Qira'at are also sometimes confused with 2023:-- "the Koran as printed in the twentieth century is identical with the Koran as authorized by ‘Uthmän more than 1300 years ago"—both of whom make no mention of Qira'at and use the singular form in describing the Quran.) Another source states that "for all practical purposes", it is the one Quranic version in "general use" in the Muslim world today. 2668:. Some scholars of the following period began the practice of designating a set number of individual scholars from the previous period as the most noteworthy and accurate. The number seven became popular by the mid-10th century, since it coincided with the number of dialects in which the Quran was revealed (a reference to Ahruf). 2728:), and members of the same tribe and would not have used different pronunciation. Supporters of the theory reply that Hisham may have been taught the Quran by a companion of Muhammad from a different tribe. Nevertheless, Ghamidi questions the hadith which claim "variant readings", on the basis of Quranic verses ( 973:, going backwards from Warsh all the way to Allah himself:"he riwaya of Imam Warsh from Nafi' al-Madini from Abu Ja'far Yazid ibn al-Qa'qa' from 'Abdullah ibn 'Abbas from Ubayy ibn Ka'b from the Messenger of Allah, may Allah bless him and grant him peace, from Jibril, peace be upon him, from the Creator." 2928:

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". Revisionist historian Michael Cook also states that the Quran "as

2887:

dialect of Arabic. Linguist and Quranic manuscript expert Dr. Marijn van Putten has written a number of papers on the Arabic evident in the Quranic consonantal text (QCT). Van Putten brings internal linguistic arguments (internal rhymes) to show that this dialect had lost the hamza (except at the end

2853:

the seven variant readings attributed to the Seven Readers, which have been prevalent since the fourth/tenth century, are only rarely evident in the Qurʾānic manuscripts of the first two Islamic centuries. In these manuscripts, instead, one can find either the above-mentioned regional differences (as

2693:

While different ahruf or variants of the Quran are not mentioned in the Quran, hadith do mention them. According to Bismika Allahuma, proof of the seven ahruf is found in many hadith, "so much so that it reaches the level of mutawaatir." One scholar, Jalaal ad-Deen as-Suyootee, said that twenty-one

2030:

Gabriel Said Reynolds emphasizes that the goal of the Egyptian government in publishing the edition was not to delegitimize the other qira’at, but to eliminate variations found in Quranic texts used in state schools, and to do this they chose to preserve one of the fourteen qira’at "readings", namely

1055:

noted seven principal editions of the Quran, "two of which were published and used at Medina, a third at Mecca, a fourth at Kufa, a fifth at Basra, a sixth in Syria, and a seventh called the common edition " He states that "the chief disagreement between their several editions of the Koran, consists

4967:

Ibn al-Jazarī, al-Nashr, 1:31. He writes, “As for whether ʿUthmānic codices encompass all the seven aḥruf then this is a major topic . . . the position taken by the majority of the scholars from the earlier and later generations and the Imams of the Muslims is that these codices encompass that which

3400:

According to Ammar Khatib and Nazir Khan, "Makkī ibn Abī Ṭālib (d. 437 AH), Ibn al-Jazarī (d. 833 AH), Ibn Ḥajar (d. 852 AH) and other scholars explained that what remained after the ʿUthmānic compilation were the differences from the other aḥruf that could still be accommodated by the skeletal text

2936:

One example of how slight changes in lettering in different Qiraat suggesting the possibility of a major doctrinal impact on the Quran is the first word in two verses: Q.21:4 and 21:112. In Hafs qiraa version that first word is "qāla, translated as 'He said ...'". The orthography is different in

2816:

Professor Shady Nasser of Harvard University is the author of books and papers on the canonization process of the Quran. Nasser has explored examples of prominent early scholars and grammarians who regarded some variants that were later considered canonical to be wrong (not just wrongly transmitted)

2708:

manhandling Hisham Ibn Hakim Ibn Hizam after what he (Umar) thinks is an incorrect reading of the Quran by Hisham. When Umar hauls Hisham to Muhammad for chastisement," where Hisham and Umar each recite for Muhammad, Umar is surprised to hear Muhammad say, "It was revealed thus", after each reading.

4642:

While the difference cannot always be rendered with screen fonts, in order to comply with the Uthmanic rasm, the readings of Warsh an Nafi and of Abu 'Amr were written using a superscript ya over the alif, or by a red line between the lam-alif and ha to indicate that hamza should not be pronounced,

2907:

In modern times some academic scholars have regarded descriptions by Muslim scholars of the 40 or so differences in the rasm (skeleton text) of the four copies of the Uthmanic codex sent out to Medina, Syria, and the garrison towns of Basra and Kufa, to be scribal errors in those copies, especially

2026:

Among the reasons given for the overwhelming popularity of Hafs an Asim is that it is easy to recite and that God has chosen it to be widespread (Qatari Ministry of Awqaf and Islamic Affairs). Ingrid Mattson credits mass-produced printing press mushaf with increasing the availability of the written

2014:

first published on 10 July 1924 in Cairo. Its publication has been called a "terrific success", and the edition has been described as one "now widely seen as the official text of the Qur’an", so popular among both Sunni and Shi'a that the common belief among less well-informed Muslims is "that the

1763:

Bewley notes a further three qira'at, (sometimes known as "the three after the seven"), that provide additional variants. These three—named after Abu Jafar, Ya'qub and Khalaf—were added to the canonical seven centuries later by ibn al-Jazari (d.1429 CE) though they were popular since the time of

918:

are a "relatively late development" and that "While ʿAbd al-Malik and/or al-Ḥajjāj do appear to have played a role in the evolution of the qurʾānic text, the initial introduction of diacritics into the text was not part of this process and it is unclear what development in the usage of diacritics

5474:: p.184. For further detail, see chapter 7 which covers the lack of 'i'rab and tanwin in the QCT dialect. He also notes on pp. 100-101 ff. the work of al-Jallad on the Damascus Psalm fragment, which shows no signs of 'i'rab or tanwin, further supporting the picture of the old Hijazi / QCT dialect. 2898:

Van Putten has further argued that no canonical reading maintains any particular dialect. Rather, through a process of imperfect transmission and explicit choices, the readers assembled their own readings of the Quran, with no regard as to whether this amalgamation of linguistic features had ever

2832:

Contrasting with the view of early scholars that the readings included human interpretation and errors, Nasser writes, "This position changed drastically in the later periods, especially after the 5th/11th century where the canonical Readings started to be treated as divine revelation, i.e. every

2858:

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

2841:

Doctrine holds that the readings that make up each of the canonical Qira'at can be traced by a chain of transmission (like hadith) back to Muhammad, and even that they were transmitted by chains so numerous that their authenticity is beyond doubt (mutawatir). In theory, evidence of the canonical

2752:

And when we would meet Ibn Shihab, there would arise a difference of opinion in many issues. When any one of us would ask him in writing about some issue, he, in spite of being so learned, would give three very different answers, and he would not even be aware of what he had already said. It is

2874:

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

6080:- By clicking Settings and selecting the Bridges’ translation by Fadel Soliman, words that have significant variants among the ten canonical qira'at are highlighted in red, together with a footnote listing the readers or transmitters and an English translation for each of the variant readings 3849:

every single student of knowledge knows who studies ulm of Quran that the most difficult topics are ahruf and qira'at and the concept of ahruf and the reality of ahruf and the relationship of …… mushaf and the ahruf and the preservation of ahruf, is it one? is it three? is it seven? and the

2506:

Q.5:6 The variant grammatical cases (wa-arjulakum and wa-arjulikum) were adopted for different exegetical views by Sunni and Shīʿi scholars, such that in wudu the feet were either to be washed or rubbed, respectively. The reading of Abū ʿAmr was shared by Ibn Kaṯīr, Šuʿba ʿan ʿĀṣim and

2070:

The first set of examples below compares the most widespread reading today of Hafs from Asim with that of Warsh from Nafi, which is widely read in North Africa. All have differences in the consonantal/diacritical marking (and vowel markings), but only one adds a consonant/word to the

2981:

i.e. the verses in the Hafs version may have been an editing oversight where in the process of converting the Quran from "the word of Muhammad as the speaking prophet" to "the word of God", dozens of 'Say!' , were added or replaced "He said ", but a couple of qāäla were missed.

3022:"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." According to Csaba Okváth, "Different recitations take into account dialectal features of Arabic language ..." 3401:

of the ʿUthmānic codices;Ibn Ḥajar cites Abū al-ʿAbbās ibn ʿAmmār al-Mahdawī (d. 430 AH) who states, 'The most correct position which is upheld by the experts is that what is recited now are some of of the seven ḥurūf which were permitted to be recited and not all of them.'

2612:), in which the Quran was revealed. The methods have been traced back to Muhammad through a number of Companions who were noted for their Quranic recitations; they recited the Quran to Muhammad (or in his presence), and received his approval. These Companions included: 551:

include varying rules regarding the prolongation, intonation, and pronunciation of words, but also differences in stops, vowels, consonants (leading to different pronouns and verb forms), entire words and even different meanings. Qiraʼat also refers to the branch of

2679:(styles) offered by Ammar Khatib and Nazir Khan is "... the seven aḥruf are all the categories of variation to which the differences found within qirāʾāt correspond. In other words, they represent a menu of ingredients from which each qirāʾah selects its profile." 2920:

argues that due to the variant readings which "circulated in great numbers" prior to the canonical selection, as well as the canonical differences, the Quran had not yet crystalized into a single, immutable codified form ... within one generation of Muhammad".

927:

In the meantime, before the variations were finally committed entirely to writing, the Quran was preserved by recitation from one generation to the next. Doing the reciting were prominent reciters of a style of narration who had memorized the Quran (known as

2854:

between Mecca, Medina, Kufa, Basra, or Damascus) or differences in lettering and dotting, which do not necessarily reflect the canonical variants of the Seven Readers but can be traced back to the readings of one of the Prophet’s Companions or Followers."

4451:

Various sized selections of qira'at were published over the centuries. Ibn Mihran (d. 991) was the first to choose the same set of ten. Christopher Melchert (2008) The Relation of the Ten Readings to One Another Journal of Qur'anic Studies Vol.10 (2)

3390:

According to Ammar Khatib and Nazir Khan, "The opinion that the ʿUthmānic muṣḥaf selected one ḥarf was also the view of al-Naḥḥās (d. 338 AH), Ibn ʿAbd al-Barr (d. 463 AH), al-Abyārī (d. 616 AH), Ibn al-Qayyim (d. 751 AH), and many other scholars".

976:

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. The seven qira'at readings which are currently notable were selected in the fourth century by

1001:. 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). 910:

in different-coloured ink from the text (Abu'l Aswad ad-Du'alî (d. 69 AH/688 CE). (Not related to the colours used in the graphic to the right.) Later the different colours were replaced with marks used in written Arabic today.

1082:(a set of rules for the correct pronunciation of the letters with all their qualities and applying the various traditional methods of recitation), giving the rules of tajwid names and putting it into writing in his book called 6287: 3025:

Similarly, the Oxford Islamic Studies Online writes that "according to classical Muslim sources", the variations that crept up before Uthman created the "official" Quran "dealt with subtleties of pronunciations and accents

6371: 6359: 3115:, "The reading on which the Quran was read out to the prophet in the year of his death is the same according to which people are reading the Quran today", which seems to contradict the recent Sanaa Mosque discoveries. 3368:—Warsh (or Warš) and Qālūn—are on the left side mixed in with the other fifteen. Ibn Mujāhidat is at the bottom center of the tree, indicating he was aware of all the transmitters but picked Warsh and Qālūn as the 5193:

Morteza Karimi-Nia, A new document in the early history of the Qurʾān: Codex Mashhad, an ʿUthmānic text of the Qurʾān in Ibn Masʿūd’s arrangement of Sūras, Journal of Islamic Manuscripts, Volume 10 (2019) 3, pp.

4948:

Ibn Ḥajar, Fatḥ al-Bārī (Riyadh: Dār al-Ṭaybah, 2005), 11:195–96. He further explains that this was a reason for the textual variants between ʿUthmānic codices, to increase the number of readings that could be

3661: 964:

rules and occasional words in their recitation of the Quran are different or of a different morphology (form of the word) with the same root. Scholars differ on why there are different recitations (see below).

2997:

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

2306:

Q.48:17, the "He" in Hafs is referring to God and the "We" in Warsh is also referring to God; this is due to the fact that God refers to Himself in both the singular form and plural form by using the royal

6580: 6198: 2314:

The second set of examples below compares the other canonical readings with that of Ḥafs ʿan ʿĀṣim. These are not nearly as widely read today, though all are available in print and studied for recitation.

2589:, and rivalries began; new Muslims also began combining the forms of recitation out of ignorance. Caliph 'Uthman decided to make official copies of the Quran according to the writing conventions of the 2303:

Q.19:19 (li-ʾahaba v. li-yahaba) is a well known difference, both for the theological interest in the alternative pronouns said to have been uttered by the angel, and for requiring unusual orthography.

3297:

For example in the beginning of 12:90 for Qunbul (‎قَالُوا إِنَّكَ لَأَنتَ يُوسُفُ) or “They said “You are Joseph”” and in Hafs (‎قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ) or “They said “Are you Joseph?”“

2597:, and all unofficial copies of the Quran were ordered destroyed; Uthman carried out the order, distributing official copies and destroying unofficial copies, so that the Quran began to be read in one 846:(examples in red) was added in later Arabic (possibly around 700 CE) so that letters (mostly consonants, such as these five letters ـبـ ـتـ ـثـ ـنـ ـيـ ; y, n, th, t, b) could be distinguished. 6294: 6102:- Compare transliterated variant readings (including some non-canonical), with the main 7 canonical readings as recorded by Abū ʿAmr ad-Dānī highlighted in dark green (scroll right to see columns) 1086:

He wrote about 25 reciters, including the seven mutawatir reciters. He made the recitation, transmitted through reciters of every generation, a science with defined rules, terms, and enunciation.

1111:

In it, he documented the rules of recitation of Naafi’, Ibn Katheer, Abu ‘Amr, Ibn ‘Aamir, ‘Aasim, al-Kisaa’i, and Hamzah. It is 1173 lines long and a major reference for the seven qira’aat.

713:

Even after centuries of Islamic scholarship, the variants of the qira'at have been said to continue "to astound and puzzle" Islamic scholars (by Ammar Khatib and Nazir Khan), and along with

6347: 2060:

or "skeleton" of the writing are more scarce, since canonical readings were required to comply with at least one of the regional Uthmanic copies (which had a small number of differences).

6193: 4930:

Ibn al-Qayyim, al-Ṭuruq al-ḥukmīyah fī al-siyāsah al-sharʿīyah, (Mecca: Dār ʿĀlam al-Fawāʾid, 1428 AH), 1:47–48; Ibn al-Qayyim, Iʿlām al-muwaqqiʿīn (Dammam: Dār ibn al-Jawzī, 2002), 5:65.

2570:

held what he said was the majority view, which is that the orthography of the Uthmanic copies accommodated a number of ahruf -- "some of the differences of the aḥruf, not all of them".

2019:-- "not even the most sceptical person has any reason to doubt that the Qur’än as we know it today is identical with the Qur’än which Muhammad set before the world"—and the Orientalist 6311: 6234: 826:-- also called "consonantal skeleton" -- (example in black) was the only script found in the earliest surviving fragments of the Quran. Most variations of the Quran that had different 6335: 6323: 1100:, took this list of seven from Ibn Mujahid and added three other reciters (Abu Ja’far from Madinah, Ya’qub from Basrah, and Khalaf from Kufa) to form the canonical list of ten. 6162: 2585:

about halfway through his reign, when confusion developed in the outlying provinces about the Quran's recitation. Some Arab tribes boasted about the superiority of their

6210: 6299: 6403: 6383: 6229: 2550:(styles) refer to readings of the Quran, they are not the same. Ahmad 'Ali al Imam (and Ammar Khatib and Nazir Khan) notes three general explanations, described by 6398: 6318: 6306: 6665: 6251: 6241: 6174: 3836: 2785:. It is generally accepted that although their number cannot be ascertained, every reading is Quran which has been reported through a chain of narration and is 6619: 6393: 6388: 6378: 6205: 1024:(transmission lines) with more variants created by notable students of the master who recited them and named after the student of the master. Passed down from 2015:

Qur’an has a single, unambiguous reading", namely the 1924 Cairo version. (A belief held, or at least suggested, even such scholars as the famous revivalist

6762: 6282: 6169: 3151: 2709:

Muhammad ends by saying: "It was revealed thus; this Quran has been revealed in seven Ahruf. You can read it in any of them you find easy from among them."

6270: 4921:ʿAlī ibn Ismaʿīl al-Abyārī, al-Taḥqīq wa-al-bayān fī sharḥ al-burhān fī uṣūl al-fiqh (Doha: Wizārat al-Awqāf wa al-Shuʾūn al-Islāmīyah Qatar, 2013), 2:792. 6222: 6186: 2289:

While the change of voice or pronouns in these verse may seem confusing, it is very common in the Quran and found even in the same verse. (It is known as

7006: 6643: 6631: 6551: 6258: 6217: 6181: 2297:

Q.2:85 the "you" in Hafs refers to the actions of more than one person and the "They" in Warsh is also referring to the actions of more than one person.

373: 7011: 6624: 6503: 6366: 6354: 6342: 6157: 2513:

Q.19:25 has a notably large number of readings for this word (four canonical readings with different subject or verb form, and several non-canonical).

1168:(anomalous/irregular/odd). The other recitations reported from companions that differ from the Uthmānic codex may represent an abrogated or abandoned 7038: 6677: 6330: 1206:("a transmission which has independent chains of authorities so wide as to rule out the possibility of any error and on which there is consensus"). 687:—both being readings of the Quran with "unbroken chain(s) of transmission going back to the Prophet". There are multiple views on the nature of the 4674: 4601: 7225: 7107: 6689: 2664:, and were considered the most accurate. Methods in which the number of narrators were few (or only one) on any level of the chain were known as 7298: 7112: 6636: 6515: 6127: 4762: 2817:

or preferred some variants over others. In particular, he gives examples of such views from the time shortly before canonization expressed by

1988:. These qira'at became unpopular over time as they all forgo one or more of ibn al-Jazari's criteria (mentioned above) and are now considered 1768:(literally "famous", "well-known". "these are slightly less wide in their transmission, but still so wide as to make error highly unlikely"). 7213: 7095: 7083: 7071: 6448: 2867:

The writings of Ibn Mujahid give a great deal of insight into the community of the Qurrāʾ (Arabic: "reciters"). In his book on Ibn Mujahid's

1536: 4539: 3049:"constitute a unique feature of the Qur’an that multiplies its eloquence and aesthetic beauty", and "in certain cases" the differences in 220: 6670: 2899:

occurred in a single dialect of the arabiyyah. In this way the readings came to have a mixed character of different dialectical features.

6575: 6484: 6431: 5824: 6682: 5731: 3969: 4746: 2608:

is primarily a method of pronunciation used in recitations of the Quran. These methods are different from the seven forms, or modes (

6802: 6508: 6275: 5577: 3381:

Some other versions with minor divergences, namely those of Warsh (d.197/812) ....circulate in the northwestern regions of African.

367: 3061:

Other reports of what Muhammad said (as well as some scholarly commentary) seem to contradict the presence of variant readings --

3041:

have "different diacritical marks", and the differences "compliment other recitations and add to the meaning, and are a source of

1123:), in the readings of three major reciters, added to the seven in the Shatibiyyah, making it ten. The other is Tayyibat al-Nashr ( 7088: 7076: 7043: 6767: 4220: 3156: 1151: 2010:(i.e., the mode of ʿĀṣim ibn Abī al-Najūd (d. 127 AH) according to his student Ḥafs ibn Sulaymān (d. 180 AH)), specifically the 5443:"The Feminine Ending -at as a Diptote in the Qurānic Consonantal Text and Its Implications for Proto-Arabic and Proto-Semitic" 4646: 4088: 3288:" (فتثبتوا) in Q4.94 (which originally written in Uthmanic script as " ڡىىىىـوا"), both of words means "clarify" or "confirm". 5854:

Adrian Brockett, "The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an" in Andrew Rippin's (Ed.),

3523: 3444: 2027:

Quran, but also with making one version widespread (not specifically Hafs 'an 'Asim) at the expense of diversity of qira'at.

969:

gives an example of a line of transmission of recitation "you are likely to find ... in the back of a Qur'an" from the Warsh

6648: 6556: 6263: 2310:

Q.43:19 shows an example of a consonantal dotting difference that gives a different root word, in this case ʿibādu v. ʿinda.

1980:

In addition to the ten "recognized" or "canonical modes" there are four other modes of recitation: Ibn Muhaysin, al-Yazidi,

6037: 4512: 858:(examples in blue) indicate other vocalizations—short vowels, nunization, glottal stops, long consonants. Variations among 347: 7218: 7100: 4683:"Red Dots, Green Dots, Yellow Dots and Blue: Some Reflections on the Vocalisation of Early Qur'anic Manuscripts (Part II)" 7518: 4328: 313: 83: 3434: 2761:) reportedly selected twenty-five readings in his book. The seven readings which are currently notable were selected by 601:. While these readers lived in the second and third century of Islam, the scholar who approved the first seven qira'at ( 6120: 6003:

Reynolds, Gabriel Said (2008). "Introduction, Quranic studies and its controversies". In Reynolds, Gabriel Said (ed.).

2924:

Donner does agree however, with the standard narrative that despite the presence of "some significant variants" in the

2883:

Contrary to popular conceptions, the Quran was not originally codified in Classical Arabic, instead originating in the

2694:

traditions of companions of Muhammad state "that the Qur’aan was revealed in seven ahruf". One hadith (reported in the

1107:(1320 - 1388 CE) wrote a poem outlining the two most famous ways passed down from each of seven strong imams, known as 914:

Adam Bursi has cautioned that details of reports that diacritics were added at the direction of al-Hajjaj under Caliph

17: 559:

There are ten recognised schools of qiraʼat, each one deriving its name from a noted Quran reciter or "reader" (

6028: 5984: 5965: 5949: 5917: 5065: 4888: 4658: 4585: 4549: 3819: 3592: 3476: 2846: 2300:

Q.15:8 "We" refers to God in Hafs and the "They" in Warsh refers to what is not being sent down by God (The Angels).

308: 303: 3799: 7408: 7230: 6520: 4903:

al-Naḥḥās, al-Nāsikh wa-al-mansūkh, 2:405. Fa-arāda ʿUthmān an yakhtār min al-sabʿah ḥarfan wāḥid wa huwa afṣaḥuhā.

1180:

narrations in prayer, but they can be studied academically. The most well documented companion reading was that of

940:

and shortly thereafter that exceptional reciters became renowned as teachers of Qur'anic recitation in cities like

186: 3327:

most of the varieties are not commonly used but can be found on pdf with English translation at quranflash.com --

2736:), the Quran was compiled during Muhammad's lifetime and questions the hadith which report its compilation during 2647:

Many of the other Companions learned from them; master Quran commentator Ibn 'Abbaas learned from Ubayy and Zayd.

6921: 2054:) indicating other vocalizations -- short vowels, nunization, glottal stops, long consonants. Differences in the 479: 359: 203: 3804:

The Transmission of the Variant Readings of the Qur'an: The Problem of Tawaatur and the Emergence of Shawaadhdh

3615: 1172:, or a recitation containing word alterations for commentary or for facilitation for a learner. By contemporary 5994:

Böwering, Gerhard (2008). "Recent Research on the Construction of the Quran". In Reynolds, Gabriel Said (ed.).

5875: 3464: 3030:) and not with the text itself which was transmitted and preserved in a culture with a strong oral tradition." 1418: 425: 69: 4329:"The Legal Epistemology of Qur'anic Variants: The Readings of Ibn Masʿūd in Kufan fiqh and the Ḥanafī madhhab" 6113: 6057: 5977:

The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh

891:) , -- or at least used them "only sporadically and insufficiently to create a completely unambiguous text". 135: 6093: 6795: 6594: 2875:

different ways, and that the readings accommodated the standardized rasm rather than the other way around.

1075: 6099: 4986:

Abu Ameenah Bilal Philips, Tafseer Soorah Al-Hujuraat, 1990, Tawheed Publications, Riyadh, pp. 29–30.

3748:

Abu Ameenah Bilal Philips, Tafseer Soorah Al-Hujuraat, 1990, Tawheed Publications, Riyadh, pp. 28-29.

898:

of the Quran, in the first century with dots to distinguish similarly-shaped consonants (predecessors to

7266: 2510:

Q.17:102 and Q20:96 are examples of verbal prefix or suffix variants (the latter also read by al-Kisāʾī).

110: 4284: 3100:. This is the same reading which was read out twice by the Prophet to Gabriel in the year of his death. 2966:(the imperative 'say!') changing the verse from talking about what Muhammad said to a command from God. 6096:- Compare variant readings in Arabic among the ten readers in each of their two canonical transmissions 5706: 5675: 4995:

Abu Ameenah Bilal Philips, Tafseer Soorah Al-Hujuraat, 1990, Tawheed Publications, Riyadh, pp. 30.

1129:), which is 1014 lines on the ten major reciters in great detail, of which he also wrote a commentary. 3122:, a noted 15th-century Islamic theologian, concludes the "best opinion" of this hadith is that it is " 3118:

Examining the hadith of Umar's surprise in finding out "this Quran has been revealed in seven Ahruf",

2765:(died 324 AH, 936 CE) at the end of the third century from prominent reciters of his time, three from 7513: 2519:

Q.21.96 is an example of a verb form variant, with Ibn ʿĀmir reading the more intensive verb form II.

30:

This article is about the traditional schools of recitation. For rules governing pronunciation, see

6489: 3034: 1474: 1199: 966: 666: 544: 6823: 6788: 6742: 6599: 5803: 5006: 2833:

single variant reading in the seven and ten eponymous Readings was revealed by God to Muhammad."

2799: 2593:

and send them with the Quranic reciters to the Islamic centres. His decision was approved by the

915: 777: 6609: 6071: 6004: 5772:, al-Itqan fi Ulum al-Qur'an, 2nd ed., vol. 1 (Baydar: Manshurat al-Radi, 1343 AH), p. 177. 5760:

Zarkashi, al-Burhan fi Ulum al-Qur'an, 2nd ed., vol. 1 (Beirut: Dar al-Fikr, 1980), p. 237.

4167: 1089: 602: 7413: 7396: 6916: 6529: 6067: 2641: 2594: 2007: 1557: 790: 723: 718: 590: 435: 420: 5832: 4571: 196: 7423: 5739: 4850: 4192: 3977: 1117:(1350 - 1429 CE) wrote two large poems about qira'at and tajwid. One was Durrat Al-Maʿniyah ( 876: 753: 95: 6660: 5897:

Donner, Fred M. (2008). "The Quran in Recent Scholarship". In Reynolds, Gabriel Said (ed.).

4823: 4369: 3318:

of Hafs", and not "this is Hafs" -- Hafs being the reading used by most of the Muslim world.

3111:. It was this very reading that he taught the Quran to people till his death". According to 1985: 6498: 6436: 6087: 4939:

See also Mannāʿ al-Qaṭṭān, Mabāḥith fī ʿulūm al-Qur’ān (Cairo: Maktabah Wahbah, 1995), 158.

2902: 2762: 2566:, held that Uthman preserved only one of the seven, unifying the ummah under it. Finally, 2064: 2016: 1498: 1104: 1096:

He is the first to limit the number of reciters to the seven known. Some scholars, such as

978: 586: 342: 337: 56: 4880:

Variant Readings of the Quran: A critical study of their historical and linguistic origins

2916:

Discussing different views on when the Quran reached a state of codification or stability

2044:

Most of the differences between the various readings involve consonant/diacritical marks (

8: 7061: 6937: 6827: 6457: 5053: 4062: 4028: 3724: 3185: 2741: 2717: 1357: 1264: 645: 578: 574: 518: 472: 225: 5581: 4977:

Abū al-ʿAbbās ibn ʿAmmār al-Mahdawī, Sharḥ al-hidāyah (Riyadh: Maktabah Rushd, 1995), 5.

4958:

Makkī ibn Abī Ṭālib, al-Ibānah ʿan maʿānī al-qirāʾāt (Cairo: Dār Nahdah Misr, 1977), 34.

4235: 1886:

Abu Muhammad, Ya'qub Ibn Ishaq Ibn Zayd Ibn 'Abdillah Ibn Abi Ishaq al-Hadrami al-Basri

605:) lived a century later, and the readings themselves have a chain of transmission (like 6996: 5933: 5034: 4756: 4702: 4668: 4595: 4477:. International Islamic Federation of Student Organizations Gary, Indiana, 1970. p.109 4259: 4066: 4058: 3888: 3832: 3728: 3720: 2696: 2631: 1181: 295: 208: 191: 105: 6421: 6063: 2938: 7303: 6546: 6024: 5980: 5961: 5945: 5913: 5871: 5536: 4884: 4735:رواية حفص عن عاصم - مجمع الملك فهد - المدينة Ḥafs Reading, King Fahd Complex Madinah 4654: 4581: 4545: 4198: 4070: 3815: 3732: 3588: 3472: 3440: 2884: 2621: 2616: 1631: 871: 816: 594: 400: 5864: 5537:"Hišām's ʾIbrāhām : Evidence for a Canonical Quranic Reading Based on the Rasm" 7280: 6860: 6604: 6474: 6152: 5548: 4694: 4343: 4122: 4048: 4040: 3880: 3811: 3710: 3702: 1925: 1648: 1065: 582: 213: 100: 6090:). A database and tools for studying canonical and non-canonical reading variants. 6051: 4618:

The Seven Readings of the Qur'an: A Critical Study of Their Linguistic Differences

3584:

Charging Steeds or Maidens Performing Good Deeds: In Search of the Original Qur'an

2079:

it is what" v. "it is what", where a "fa" consonant letter is added to the verse.

6732: 6246: 5907: 5069: 4878: 4303:"ص32 - كتاب متن طيبة النشر في القراءات العشر - المقدمة - المكتبة الشاملة الحديثة" 3582: 3141: 3101: 3085: 2626: 1758: 1069: 781: 752:

Quran that is in "general use" throughout almost all the Muslim world today is a

636: 553: 509: 7474: 7066: 6965: 6880: 6752: 6712: 6655: 5030: 4726:رواية ورش عن نافع - دار المعرفة - دمشق Warsh Reading, Dar Al Maarifah Damascus 3929: 3191: 3169: 2701: 1981: 1620: 1459: 465: 448: 352: 74: 6020:

Quranic Arabic: from its Hijazi Beginnings to its Classical reading traditions

5553: 4044: 3884: 3706: 2688: 2050: 1523:

Abu al-Walid, Hisham ibn 'Ammar Ibn Nusayr Ibn Maysarah al-Salami al-Dimashqi

729: 613:) who give their name to qira'at are part of a chain of transmission called a 7507: 6981: 6899: 6737: 6614: 5941: 4202: 3181: 3146: 3093: 3015: 2970: 2578: 2567: 2551: 2011: 1488:

Abu Shu'ayb, Salih Ibn Ziyad Ibn 'Abdillah Ibn Isma'il Ibn al-Jarud ar-Riqqi

1193: 1143: 1114: 1097: 929: 662: 547:

and syntactical forms permitted with reciting the Quran. Differences between

257: 244: 145: 6747: 4442:

See for example 19:25, 82:9, and 21:104 on corpuscoranicum.de Quran database

2562:, held that Uthman preserved all seven ahruf. Another group, exemplified by 165: 7271: 6831: 6570: 6105: 4698: 2957:

But in Warsh qiraa the first word in the verses is a different verb form,

2893:

Quranic Arabic: From Its Hijazi Origins to Its Classical Reading Traditions

2020: 1691: 1624: 1607:

Abu 'Amr, Hafs Ibn Sulayman Ibn al-Mughirah Ibn Abi Dawud al-Asadi al-Kufi

598: 523:'recitations or readings') refers to the ways or fashions that the 453: 230: 140: 5062: 4347: 3563: 2822: 2601:, the same one in which it is written and recited throughout world today. 7391: 7311: 7261: 7119: 6986: 6960: 6955: 6926: 6885: 6870: 6856: 6780: 5516:

Cook, Michael (2004). "The Stemma of the Regional Codices of the Koran".

2947: 2917: 2522:

Q59.14 is an example of singular-plural variants (also read by Abū ʿAmr).

1612: 1463: 1346: 1052: 895: 536: 4706: 4682: 4165: 3892: 3868: 2903:

Recitation of scribal errors inherited from the original Uthmanic copies

2825:, and Ibn Mujahid in the very work in which he selected the 7 readings ( 2753:

because of this that I have left him – something which you did not like.

2733: 7355: 7139: 7028: 6945: 6889: 6875: 6707: 6534: 6413: 5085: 4053: 3715: 3639: 3163: 2836: 2758: 2745: 2729: 2652: 1616: 1574: 1338: 937: 561: 532: 252: 5784:, Tanwir al-Hawalik, 2nd ed. (Beirut: Dar al-Jayl, 1993), p. 199. 5088:, I'lam al-Muwaqqi'in, vol. 3 (Beirut: Dar al-Fikr, n.d.), p. 96. 4651:

New Perspectives on the Qur'an: The Qur'an in Its Historical Context 2

981:(died 324 AH, 936 CE) from prominent reciters of his time, three from 7428: 7284: 7181: 6018: 5074: 4302: 3267:) or a word having a long consonant or not (a consonant will have a 3112: 3089: 2818: 2636: 2563: 717:

make up "the most difficult topics" in Quranic studies (according to

540: 5442: 5415: 5384: 4912:

Ibn ʿAbd al-Barr, al-Istidhkār (Damascus: Dar Qutaibah, 1993), 8:45.

4513:"Popularity of the recitation of Hafs from 'Aasim. Fatwa No: 118960" 4418: 3690: 1004:

Each reciter recited to two narrators whose narrations are known as

7455: 7023: 7001: 6462: 6038:

The Origins of the Variant Readings of the Qur’an, Yaqeen Institute

5037:, vol. 1 (Egypt: Dar Ahya al-Turath, n.d.), p. 201, (no. 473). 4371:

Materials for the History of the Text of the Quran: The Old Codices

3073: 2782: 2559: 1708: 1374: 998: 907: 801: 430: 395: 64: 4500:

Böwering, "Recent Research on the Construction of the Quran", 2008

3957:

Böwering, "Recent Research on the Construction of the Quran", 2008

609:) going back to the time of Muhammad. Consequently, the readers ( 7349: 7342: 7171: 7124: 7018: 6950: 6717: 6587: 6563: 6479: 4616: 3328: 2725: 2590: 1729: 1669: 1434: 1350: 1334: 1330: 1306: 1279: 805: 670: 269: 159: 35: 5598:

Sidky, Hythem (2020). "ON THE REGIONALITY OF QURʾĀNIC CODICES".

4029:"Connecting the Dots: Diacritics Scribal Culture, and the Quran" 3691:"Connecting the Dots: Diacritics Scribal Culture, and the Quran" 3364:(Nafi‘ al-Madani, shown as "Nāfiʕ" at the top center). The two 3360:. This twitter link gives a tree of fifteen narrators from one 2891:

A summary of these findings is given by Van Putten in his book,

1951:

Abu Ya'qub, Ishaq Ibn Ibrahim Ibn 'Uthman al-Maruzi al-Baghdadi

710:

were canonized by Islamic scholars in early centuries of Islam.

154: 7462: 7335: 7329: 7321: 7291: 7208: 7202: 7176: 7165: 6757: 6727: 6722: 6467: 5781: 5769: 4883:. Virginia, USA: Institute of Islamic Thought. pp. 42–43. 3807: 3356:, but many more narrators who transmitted narrations from the 3268: 3175: 3119: 3081: 3042: 2786: 2774: 2737: 1509:'Abdullah Ibn 'Amir Ibn Yazid Ibn Tamim Ibn Rabi'ah al-Yahsibi 1396: 1079: 1078:(774 - 838 CE) was the first to develop a recorded science for 990: 961: 945: 941: 748: 699: 696: 657: 606: 329: 264: 31: 5493: 2842:

Qira'at should be found among the oldest Quranic manuscripts.

721:). The qira'at include differences in consonantal diacritics ( 7441: 7433: 7418: 7402: 7384: 7379: 7256: 7240: 7187: 7152: 6864: 6812: 6702: 6443: 6426: 5797: 5057: 4541:

The Story of the Qur'an: Its History and Place in Muslim Life

3314:

of ", rather than "this is ". An example being, "this is the

3136: 3003: 2778: 2770: 1529: 1467: 1451: 1342: 1313: 1302: 1285: 994: 986: 953: 740: 683: 528: 524: 493: 276: 130: 46: 6054:, including a biography of The Seven Readers, Quran Archive. 5234: 5232: 3930:"Quran - Comparing Hafs & Warsh for 51 textual variants" 3833:"In the Hot Seat: Muḥammad Hijāb Interviews Dr. Yasir Qadhi" 1967:

Abu al-Hasan, Idris Ibn 'Abd al-Karim al-Haddad al-Baghdadi

1585:

Abu Bakr, Shu'bah Ibn 'Ayyash Ibn Salim al-Kufi an-Nahshali

760:(reading) of Ḥafṣ on the authority of `Āsim (Ḥafṣ being the 7448: 7247: 7033: 6991: 6893: 6847: 6539: 4643:

or by writing a ya in coloured ink. See the discussions in

3077: 2766: 2721: 2705: 2056: 2039: 2006:

One qira'a that has reached overwhelming popularity is the

2001: 1917:

Abu al-Hasan, Rawh Ibn 'Abd al-Mu'min, al-Basri al-Hudhali

1596: 1455: 1173: 982: 949: 881: 735: 7485: 776:

According to Islamic belief, the Quran is recorded in the

5856:

Approaches of The History of Interpretation of The Qur'an

5703:

London: Routledge, 2nd Edition 2001, pp.30-31; cited in

5229: 4033:

Journal of the International Qur'anic Studies Association

3695:

Journal of the International Qur'anic Studies Association

3096:

was the same. They would read the Quran according to the

2797:(isolate) and their narrators are suspect in the eyes of 2740:'s reign. Since most of these narrations are reported by 1164:

The qira'at that do not meet these conditions are called

902:), followed by marks (to indicate different vowels, like 5600:

Journal of the International Quranic Studies Association

5477: 5011:

BISMIKA ALLAHUMA Muslim Responses to Anti-Islam Polemics

2937:

the two verses—in Q.21:4 the second letter is a "plene"

1752: 1740:

Abu 'Umar, Hafs Ibn 'Umar Ibn 'Abd al-'Aziz al-Baghdadi

1445:

Abu 'Umar, Hafs Ibn 'Umar Ibn 'Abd al-'Aziz al-Baghdadi

1385:

Ahmad Ibn Muhammad Ibn 'Abdillah, Abu al-Hasan al-Buzzi

6083: 4462:

Reynolds, "Quranic studies and its controversies", 2008

2811: 2793:, but their chains of narration indicate that they are 2581:

writes that Caliph 'Uthman eliminated six of the seven

1870:

Abu ar-Rabi', Sulayman Ibn Muslim Ibn Jummaz al-Madani

1275:

Ibn 'Abd ar-Rahman Ibn Abi Na'im, Abu Ruwaym al-Laythi

6077: 5222: