عن ابن شهاب أنَّ أنس بن مالك حدثه: أنَّ حُذيفة بن اليَمان قدِم على عثمان وكان يُغازي أهل الشام في فتْح أَرْمِيِنيَّة، وأَذْرَبِيجان مع أهل العراق، فأفْزَع حذيفةَ اختلافُهم في القراءة، فقال حُذيفة لعثمان: يا أمير المؤمنين، أدْرِكْ هذه الأمةَ، قبل أنْ يختلفوا في الكتاب اختلافَ اليهود والنصارى، فأرسل عثمانُ إلى حفصة: «أنْ أرسلي إلينا بالصُّحُف ننسخُها في المصاحف، ثم نردُّها إليك»، فأرسلتْ بها حفصةُ إلى عثمان، فأَمَر زيدَ بن ثابت، وعبدَ الله بن الزبير، وسعيد بن العاص، وعبد الرحمن بن الحارث بن هشام فنسخوها في المصاحف، وقال عثمان للرَّهْط القُرَشيِّين الثلاثة: «إذا اختلفتم أنتم وزيدُ بن ثابت في شيء من القرآن فاكتبوه بِلِسان قُريش، فإنما نزل بِلِسانهم» ففعلوا حتى إذا نسخوا الصُّحُف في المصاحف، رَدَّ عثمانُ الصُّحُفَ إلى حفصة، وأرسل إلى كلِّ أُفُق بمصحف مما نَسَخُوا، وأَمَر بما سواه من القرآن في كلِّ صحِيفة أو مُصحف، أنْ يُحرق.
Ibn Shihāb reported from Anas ibn Mālik that he informed him that Hudhayfah ibn al-Yamān came to ‘Uthmān when he was preparing the people of the Levant and Iraq to conquer Armenia and Azerbaijan. Hudhayfah was alarmed by their difference in reading the Qur’an, so he said to ‘Uthmān: "O Commander of the Believers, save this nation before they diverge on the Book as the Jews and Christians diverged (on their scriptures)." So ‘Uthmān sent a message to Hafsah: "Send us the sheets so that we will transcribe them in the Mus'hafs, and then we will return them to you." Hafsah sent them to ‘Uthmān, who then ordered Zayd ibn Thābit, ‘Abdullāh ibn Az-Zubayr, Sa‘īd ibn al-‘Ās, and ‘Abdur-Rahmān ibn al-Hārith ibn Hishām to transcribe the sheets into the codices. ‘Uthmān said to the three Qurayshi men: "In case you disagree with Zayd ibn Thābit on anything of the Qur’an, then write it in the dialect of Quraysh, for the Qur’an was revealed in their dialect." They did so, and when they had transcribed the sheets into the Mus'hafs, ‘Uthmān returned the sheets to Hafsah. He sent one of the Mus'hafs which they had transcribed to every province and ordered that all the other Qur’anic materials, in each manuscript or Mus'haf be burned.
Narrated by BukhariGradeAuthentic hadith
Explanation
Hudhayfah ibn al-Yamān (may Allah be pleased with him) visited ‘Uthmān (may Allah be pleased with him) who was then preparing the Syrians and Iraqis to conquer Armenia and Azerbaijan. Hudhayfah heard people read the Qur’an differently. Some of them followed the reading of Ubai, while others followed the reading of Ibn Mas‘ūd, to the point that conflict and turmoil was about to develop among them. This situation alarmed Hudhayfah, who therefore asked the Commander of the Believers ‘Uthmān to save the situation lest the people would diverge on the Qur’an as the Jews and Christians diverged on the Torah and the Gospel and tampered with them by adding to and deleting from them. At that point, the Qur’an was collected in sheets, not in a Mus'haf. Therefore, ‘Uthmān sent to Hafsah, requesting her to send him the sheets in which the Qur’an was written so that he would transcribe them into the Mus'hafs and then return the sheets to her. The sheets that he received from Hafsah were the sheets which Abu Bakr and ‘Umar had commanded the Qur’an be written in. So ‘Uthmān then collected the Qur’an in a Mus'haf. The difference between this Mus'haf and the sheets is that the sheets were the edited papers in which the Qur’an was collected during the time of Abu Bakr, may Allah be pleased with him. They had separate Sūrahs, and each Sūrah was arranged in the order of its own verses. However, these Sūrahs were not arranged one after another in one volume. So when these Sūrahs were transcribed and arranged, they formed the Mus'haf. Thus, the Mus'haf started to exist only during ‘Uthmān's time. So Hafsah sent the sheets to ‘Uthmān, who then commissioned Zayd ibn Thābit, ‘Abdullāh ibn Az-Zubayr, Sa‘īd ibn al-‘Ās, and ‘Abdur-Rahmān ibn Hishām to transcribe the sheets into the Mus'hafs. Zayd ibn Thābit was from the Ansār, whereas the rest were from the Quraysh. ‘Uthmān told the three Qurayshis that if they differed with Zayd ibn Thābit on anything of the Qur’an, they should write it in the dialect of Quraysh, for the Qur’an was revealed in their dialect. They did so. When they had transcribed the sheets in the Mus'hafs, ‘Uthmān returned the sheets to Hafsah. He also sent a Mus'haf to each province. Other Qur’anic materials, sheets, and private Mus'hafs were burned on ‘Uthmān's order.
Reference
-صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه.
-عمدة القاري شرح صحيح البخاري، لمحمود بن أحمد بن موسى الحنفى بدر الدين العينى، الناشر: دار إحياء التراث العربي - بيروت.
-شرح صحيح البخاري لابن بطال، تحقيق: أبي تميم ياسر بن إبراهيم، نشر: مكتبة الرشد، الرياض-السعودية، الطبعة: الثانية 1423ه، 2003م.
-إرشاد الساري لشرح صحيح البخاري, أحمد بن محمد بن أبى بكر بن عبد الملك القسطلاني القتيبي المصري, الناشر: المطبعة الكبرى الأميرية، مصر, الطبعة: السابعة، 1323 هـ
-الإفصاح عن معاني الصحاح، ليحيى بن هبيرة بن محمد بن هبيرة الذهلي الشيباني، المحقق: فؤاد عبد المنعم أحمد، الناشر: دار الوطن، سنة النشر: 1417هـ.
عن عمر بن الخطاب رضي الله عنه قال: سمعتُ هشامَ بن حَكِيم يَقْرَأ سورةَ الفُرقان في حياة رسول الله صلى الله عليه وسلم ، فاسْتَمَعْتُ لقراءته، فإذا هو يقْرَؤها على حروف كثيرةٍ لم يُقْرِئْنِيها رسولُ الله صلى الله عليه وسلم كذلك، فكِدْتُ أُساوِرُه في الصلاة، فانتظرتُه حتى سَلَّم، ثم لَبَّبْتُه بِرِدائِه أو بِرِدائي، فقلتُ: مَنْ أقرأكَ هذه السورةَ؟ قال: أَقْرَأنيها رسولُ الله صلى الله عليه وسلم ، قلتُ له: كذبتَ، فواللهِ إنَّ رسولَ الله صلى الله عليه وسلم أَقْرأَني هذه السورةَ التي سمعتُك تَقْرَؤُها، فانطلقتُ أقودُه إلى رسول الله صلى الله عليه وسلم فقلتُ: يا رسول الله، إنِّي سمعتُ هذا يقرَأ بسورة الفُرْقان على حروف لم تُقْرِئنيها، وأنت أقرأْتَنِي سورةَ الفُرقان، فقال رسول الله صلى الله عليه وسلم : «أَرْسِلْه يا عمر، اقرأْ يا هشام» فقَرَأ عليه القراءةَ التي سمعتُه يقرؤها، قال رسول الله صلى الله عليه وسلم : «هكذا أُنْزِلت» ثم قال رسول الله صلى الله عليه وسلم : «اقرأْ يا عمر» فقرأتُ، فقال: «هكذا أُنْزِلَت» ثم قال: «إنَّ هذا القرآنَ أُنْزِل على سبعة أحْرُف، فاقرءوا ما تيسَّر منه».
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: I heard Hishām ibn Hakīm recite Sūrat al-Furqān during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). I listened to his recitation and noticed that he recited it in many ways which the Messenger of Allah (may Allah's peace and blessings be upon him) had not taught me. So I was about to jump upon him during the prayer, but I waited till he finished the prayer, whereupon I seized him by either his upper garment or mine and asked him: "Who taught you how to recite this Sūrah?" He replied: "The Messenger of Allah (may Allah's peace and blessings be upon him) taught me how to recite it." So I said to him: "You have told a lie! By Allah, the Messenger of Allah (may Allah's peace and blessings be upon him) taught me this Sūrah which I have heard you recite." So I set forth, leading him to the Messenger of Allah (may Allah's peace and blessings be upon him). I said: "O the Messenger of Allah, I heard this man recite Sūrat al-Furqān in ways which you have not taught me, and you taught me how to recite it." On that, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "O ‘Umar, let go of him! Recite, O Hishām." So Hishām recited before him in the way I had heard him recite. the Messenger of Allah (may Allah's peace and blessings be upon him) said: "It was revealed like this." Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Recite, O ‘Umar!" So I recited it. The Prophet (may Allah's peace and blessings be upon him) said: "It was revealed like this." And then he added: "Indeed, this Qur’an has been revealed in seven different ways, so recite it in the way that is easy for you."
Narrated by Bukhari & MuslimGradeAuthentic hadith
Explanation
It is reported that ‘Umar ibn al-Khattāb (may Allah be pleased with him) heard Hishām ibn Hakīm (may Allah be pleased with him) recite Sūrat al-Furqān during the lifetime of the Prophet. His recitation differed from Umar's recitation in several words. ‘Umar had recited this Sūrah before the Messenger of Allah (may Allah's peace and blessings be upon him) so he thought that Hishām was reciting it incorrectly. So he was about to leap upon Hishām and take him by the head in the prayer. However, he waited until Hishām finished his prayer. Then ‘Umar seized him by his clothes from around his neck and asked him who had taught him how to recite this Sūrah. Hishām said that it was the Prophet (may Allah's peace and blessings be upon him) who had taught it to him. On that, ‘Umar belied him, swearing by Allah that the Messenger of Allah (may Allah's peace and blessings be upon him) taught him the same Sūrah in a way that was different from Hishām's recitation. Then ‘Umar dragged him to the Messenger of Allah, as he was a man with a fiery temperament regarding the matters that pertained to Allah, the Almighty. ‘Umar told the Messenger of Allah (may Allah's peace and blessings be upon him) that he heard Hishām recite Sūrat al-Furqān in words which he did not hear from the Messenger of Allah, although he taught him how to recite it. Hence, the Prophet asked him to let go of Hishām and asked Hishām to recite Sūrat al-Furqān. When Hishām read it, the Prophet (may Allah's peace and blessings be upon him) confirmed that this Sūrah was revealed by Allah as Hishām recited it. Hishām was not mistaken as ‘Umar thought. Then the Prophet (may Allah's peace and blessings be upon him) asked ‘Umar to recite the same Sūrah. When ‘Umar recited it, the Prophet (may Allah's peace and blessings be upon him) confirmed that this Sūrah was revealed by Allah as ‘Umar recited it, just as it was revealed in accordance with Hishām's recitation. Then the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, this Qur’an has been revealed in seven different ways, so recite it in the way that is easy for you." Thus, both ‘Umar and Hishām were correct in their recitation, for the Qur’an was revealed in more than one way of recitation. It was indeed revealed in seven different ways of recitation. Hishām's recitation did not include more verses than that of ‘Umar. The difference was only confined to the manner of recitation. For this reason, the Prophet (may Allah's peace and blessings be upon him) told each of them, having listened to their recitation, that the Sūrah had been revealed in that way. He explained that by saying: "Indeed, this Qur’an has been revealed in seven ways, so recite it in the way that is easy for you." This means: do not commit yourself to one way of recitation, for Allah, the Almighty, has given you more options and made it easy for the Muslims to recite the Qur’an in seven ways of recitation, out of His mercy and bounty. So praise and gratitude are due to Him. The scholars held different opinions on identifying the seven ways. It seems — and Allah knows best — that these ways refer to the aspects of the language of the Arabs. The Qur’an was revealed in accordance with those aspects for facilitation purposes at the beginning of Islam. The Arabs lived in different places and had different dialects. One tribe might have linguistic facets that other tribes did not have, yet with the advent of Islam they became united and harbored no more animosity toward each other. Thus, each became familiar with the language of the others. At this point, ‘Uthmān ibn ‘Affān (may Allah be pleased with him) gathered the people around one of the seven ways of recitation and burned the copies of the Qur’an that were written according to the other ways of recitation so that no difference would occur in this regard.
Reference
- صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه.
- صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت.
- عمدة القاري شرح صحيح البخاري، لمحمود بن أحمد الحنفى بدر الدين العينى، الناشر: دار إحياء التراث العربي – بيروت.
- إرشاد الساري لشرح صحيح البخاري، لأحمد بن محمد بن أبى بكر القسطلاني القتيبي المصري، الناشر: المطبعة الكبرى الأميرية، مصر، الطبعة: السابعة، 1323 هـ.
- شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ.
- فتاوى اللجنة الدائمة - المجموعة الأولى, اللجنة الدائمة للبحوث العلمية والإفتاء, جمع وترتيب: أحمد بن عبد الرزاق الدويش, الناشر: رئاسة إدارة البحوث العلمية والإفتاء - الإدارة العامة للطبع – الرياض.
- شرح سنن أبي داود, عبد المحسن بن حمد بن عبد المحسن العباد البدر, مصدر الكتاب: دروس صوتية قام بتفريغها موقع الشبكة الإسلامية.
- مجموع الفتاوى, تقي الدين أبو العباس أحمد بن عبد الحليم بن تيمية, المحقق: عبد الرحمن بن محمد بن قاسم, مجمع الملك فهد لطباعة المصحف الشريف، المدينة النبوية، المملكة العربية السعودية, عام النشر: 1416هـ/1995م.
عن أبي بن كعب رضي الله عنه ، قال: لَقِيَ رسولُ الله صلى الله عليه وسلم جبريلَ، فقال: «يا جبريلُ إنِّي بُعِثتُ إلى أُمَّة أُمِّيِّين: منهم العجوزُ، والشيخُ الكبيرُ، والغلامُ، والجاريةُ، والرجلُ الذي لم يقرأْ كتابًا قطُّ» قال: يا محمدُ إنَّ القرآنَ أُنْزِل على سبعة أَحْرُف.
Ubayy ibn Ka‘b (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) met Jibrīl and said: "O Jibrīl, I have been sent to an illiterate nation among whom there are the elderly woman, the old man, the young boy, the young girl, and the man who have never read a book." He said: "O Muhammad, indeed the Qur'an was revealed in seven Ahruf (modes of recitation/styles of Arabic language)."
Narrated by At-Termedhy - Narrated by AhmadGradeAuthentic hadith
Explanation
The Messenger of Allah (may Allah's peace and blessings be upon him) met Jibrīl and told him that he had been sent to an illiterate nation who could not read. By this, the Prophet (may Allah's peace and blessings be upon him) meant that if he instructed people to recite the Qur'an according to one Harf (mode of recitation/style of Arabic language), they could not do it, because some of them pronounced words differently, others were too old to learn, others were too young to read, and others had never read anything that was written before. So Jibrīl told the Prophet (may Allah's peace and blessings be upon him) that the Qur'an was revealed in seven Ahruf (plural of Harf), so each person could read it in a way that was easy for them. Scholars have differed greatly on what the seven Ahruf meant. It seems (and Allah knows best) that they refer to the different styles of pronouncing the Arabic language. The Qur'an was revealed according to those styles to make things easy at the beginning of Islam, as the Arabs were dispersed then, in disagreement, and every tribe had their own dialect. Some tribes would have had a linguistic style that other tribes did not. However, when Islam brought them together, and they were united and harmonious under Islam, each tribe knew the linguistic style of the other tribes. ‘Uthmān ibn ‘Affān (may Allah be pleased with him) got the people to recite in one Harf and burned the other copies of the Qur’an that were written in other Ahruf, so there would be no differences in the recitation of the Qur'an.
Reference
- سنن الترمذي، نشر: شركة مكتبة ومطبعة مصطفى البابي الحلبي - مصر، الطبعة: الثانية، 1395هـ - 1975م.
- مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م.
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- معجم اللغة العربية المعاصرة، للدكتور أحمد مختار عبد الحميد عمر بمساعدة فريق عمل، الناشر: عالم الكتب، الطبعة: الأولى، 1429 هـ - 2008 م.
- التعليقات الحسان على صحيح ابن حبان-طبع معه-, محمد ناصر الدين الألباني, دار باوزير للنشر والتوزيع، جدة - المملكة العربية السعودية, الطبعة: الأولى، 1424 هـ - 2003 م.
- فتاوى اللجنة الدائمة - المجموعة الأولى, اللجنة الدائمة للبحوث العلمية والإفتاء, جمع وترتيب: أحمد بن عبد الرزاق الدويش, الناشر: رئاسة إدارة البحوث العلمية والإفتاء - الإدارة العامة للطبع – الرياض.
- شرح سنن أبي داود, عبد المحسن بن حمد بن عبد المحسن العباد البدر, مصدر الكتاب: دروس صوتية قام بتفريغها موقع الشبكة الإسلامية.
- مجموع الفتاوى, تقي الدين أبو العباس أحمد بن عبد الحليم بن تيمية, المحقق: عبد الرحمن بن محمد بن قاسم, مجمع الملك فهد لطباعة المصحف الشريف، المدينة النبوية، المملكة العربية السعودية, عام النشر: 1416هـ/1995م.