The Qur’an, as the final divine revelation to humanity, was revealed in a unique and miraculous style in the Arabic language. One of the most fascinating and significant aspects of the Qur’an is the existence of multiple modes of recitation, known as Qirā’āt (plural of Qirā’ah). These different recitations are not just variations in pronunciation or tone, but are deep-rooted in Islamic tradition, with each form having its own rules, transmitters, and linguistic characteristics.
Understanding the different types of recitation of quran not only enhances one’s appreciation of the linguistic miracle of the Qur’an but also showcases the richness of the Islamic tradition in preserving the words of Allah in diverse dialectical forms.
1. What Is Qirā’ah?
The word Qirā’ah (قراءة) in Arabic means "reading" or "recitation." In the context of the Qur’an, it refers to a recognized and authenticated method of reciting the Qur’an that was transmitted through a reliable chain of narrators, going back to the Prophet Muhammad ﷺ.
These recitations:
Were revealed by Allah and taught by the Prophet.
Are grammatically correct and follow Arabic linguistic norms.
Are transmitted through a continuous chain (tawātur).
Must correspond with the Uthmanic script of the Qur’an.
2. The Seven Aḥruf (Modes)
Before discussing the formal Qirā’āt, it is important to understand the concept of Aḥruf (singular: Ḥarf). The Prophet ﷺ said in multiple authentic hadiths that the Qur’an was revealed in seven Aḥruf. Scholars have debated what exactly these Aḥruf represent—opinions range from different dialects of Arabic to various linguistic forms like verb tenses, synonyms, or grammar constructions.
While the exact nature of the seven Aḥruf is a topic of scholarly interpretation, it is widely agreed that the Qirā’āt are derived from and encompass these Aḥruf, and that Uthman’s standardization of the Qur’an aimed to unify the Muslim ummah while still allowing for accepted variations.
3. The Ten Qirā’āt
Islamic scholars over the centuries identified ten canonical Qirā’āt, each attributed to a prominent Qur’an reciter (Qāri’), and each having two primary narrators (Rāwī). These Qirā’āt were collected and systematized by scholars such as Imam Ibn Mujāhid in the 10th century CE.
Here are the Ten Qirā’āt, along with their transmitters:
A. The Seven Mutawātir Qirā’āt (Highly Authentic)
Nāfi‘ al-Madanī (d. 169 AH / 785 CE) – From Madinah
Rāwiyān: Warsh, Qālūn
Ibn Kathīr al-Makkī (d. 120 AH / 737 CE) – From Makkah
Rāwiyān: Al-Bazzī, Qunbul
Abū ‘Amr al-Baṣrī (d. 154 AH / 770 CE) – From Basra
Rāwiyān: al-Dūrī, al-Sūsī
Ibn ‘Āmir ash-Shāmī (d. 118 AH / 736 CE) – From Damascus
Rāwiyān: Hishām, Ibn Dhakwān
‘Āṣim al-Kūfī (d. 127 AH / 744 CE) – From Kufa
Rāwiyān: Ḥafṣ, Shu‘bah
Ḥamzah al-Zayyāt (d. 156 AH / 772 CE) – From Kufa
Rāwiyān: Khalaf, Khallād
Al-Kisā’ī (d. 189 AH / 805 CE) – From Kufa
Rāwiyān: Al-Dūrī, Abū al-Ḥārith
B. The Three Additional Qirā’āt (Also Authentic)
These were added later but still meet the rigorous criteria of acceptance.
Abū Ja‘far al-Madanī (d. 130 AH / 747 CE)
Rāwiyān: Ibn Wardān, Ibn Jamāz
Ya‘qūb al-Ḥaḍramī (d. 205 AH / 820 CE)
Rāwiyān: Ruways, Rawḥ
Khalaf al-‘Āshir (d. 229 AH / 844 CE)
Rāwiyān: Isḥāq, Idrīs
4. Differences Among the Qirā’āt
The differences among the Qirā’āt can be classified into several types:
a. Phonetic and Pronunciation Differences
These involve the articulation of certain letters or vowels. For example:
Tafkhīm (emphasis) and Tarqīq (softening) of certain letters.
Subtle differences in vowel elongation or nasalization.
b. Morphological and Grammatical Variants
Words may differ in tense, case, or number, but without altering the meaning drastically. Example:
Maliki yawmid-dīn vs Māliki yawmid-dīn (Surah Al-Fatiha 1:4)
c. Lexical (Word) Variations
In some Qirā’āt, synonymous words are used:
Tabattal ilayhi tabtīlā vs Tabannā ilayhi tabtīlā
d. Additions or Omissions
These are not additions to the Qur’an, but certain particles or pronouns may be recited or omitted based on dialectal usage—always in conformity with the Uthmanic script.
5. Popular Qirā’āt in the Muslim World
While all ten Qirā’āt are authentic and accepted, different regions favor different Qirā’āt:
Ḥafṣ ‘an ‘Āṣim: Most widespread; used in nearly all printed copies of the Qur’an worldwide.
Warsh ‘an Nāfi‘: Common in North and West Africa (Morocco, Algeria).
Qālūn ‘an Nāfi‘: Popular in Libya and parts of Tunisia.
Al-Dūrī ‘an Abū ‘Amr: Found in Sudan and parts of West Africa.
6. Preservation and Teaching of Qirā’āt
The science of Qirā’āt is one of the most meticulously preserved traditions in Islamic scholarship. Key points include:
Ijāzah (certification) is granted by qualified teachers to students who master a Qirā’ah.
Institutions like Al-Azhar, Darul Uloom, and Islamic universities across the world teach Qirā’āt as part of advanced Qur’anic studies.
Modern recordings and printed Qur’ans are now available in multiple Qirā’āt.
7. The Miracle of Qirā’āt
The existence of multiple Qirā’āt—each perfectly preserving the intended meaning while reflecting the diversity of Arabic dialects—is seen by scholars as a linguistic and preservation miracle. It shows:
The flexibility of the Arabic language.
The inclusiveness of divine revelation, accommodating different tribes and linguistic styles.
The miraculous nature of the Qur’an in being preserved with such precision despite these variations.
Conclusion
The types of recitation of the Qur’an (Qirā’āt) are not a source of contradiction but rather a testament to the Qur’an’s divine nature and linguistic richness. These recitations are part of the heritage of Islamic scholarship, preserved with unparalleled accuracy through generations. Every Muslim, regardless of the Qirā’ah they follow, is reciting the exact words revealed to the Prophet Muhammad ﷺ, as intended by Allah.