The 7 ahruf

Asalamualaykum,

Thank you for the detailed reply Ibn kamal.
You mention that the simple change in sound from “aa” to “ee” when looked at through strict grammatical lens, changes the meaning from washing to wiping. However since there are zaydis that still think all 7 qiraat are authentic, yet they interpret the different qirat all to mean wash and not wipe. This, through grammatical lens, does not make sense. Hence leading me to the conclusion that either the transmissions are non-authentic or arabic grammar itself is erroneous/incomplete.
From your knowledge of the zaydis who argue that all qirat are authentic, how do they counter this argument? Do the rules of grammar change for different qirat? (Hence grammar is dynamic and not rigid)

Furthermore, you mention that the 7 ahruf allowed differences of dialects, however you didn’t mention what the 7 ahruf are. Is it concluded that the 7 ahruf are ambiguous, and that we have authentic sources that prove that the current 7 qiraat are mutawatir and authentic we just don’t know how the ahruf play a role in how exactly they’re allowed.

Jazakallahu khayran kathira for your contributions Ibn kamal

Asalamualaykum,

wa alaikum as-salam,

Thank you for the detailed reply Ibn kamal.

You're welcome.

You mention that the simple change in sound from “aa” to “ee” when looked at through strict grammatical lens, changes the meaning from washing to wiping. However since there are zaydis that still think all 7 qiraat are authentic, yet they interpret the different qirat all to mean wash and not wipe. This, through grammatical lens, does not make sense. Hence leading me to the conclusion that either the transmissions are non-authentic or arabic grammar itself is erroneous/incomplete.

It seems to me that you are thinking in a strictly dichotomous way, meaning that something must be either correct or false. This is characteristic of Textualist reasoning, but it is not necessarily appropriate in all fields. While the truth (haqq) in matters of Aqidah (Doctrine of Belief) can only be one, in other sciences, such as language, jurisprudence, or the study of Qur’anic recitations, there can legitimately be multiple valid perspectives.

Regarding the Qur’anic transmissions, if you cannot accept that the different qira’ats are all authentic simultaneously, you could follow the opinion of our Imams from Ahl al-Bayt (alayhim as-salam) and accept the nafi’ qira’at as the only authentic one.

As for your statement that it would follow that Arabic grammar is erroneous or incomplete, this reflects a misunderstanding of its nature. Arabic grammar was not revealed, nor was it fully established during the time of our beloved Prophet (sallallahu alayhi wa salam). It is a science that developed over centuries, with different scholars holding varying opinions on specific rules. Like any intellectual discipline, it is subject to debate and refinement, it is not immutable revelation.

From a logical standpoint, your conclusion is problematic because it assumes a false dichotomy. You stated:

“Hence leading me to the conclusion that either the transmissions are non-authentic or Arabic grammar itself is erroneous/incomplete.”

This reasoning is flawed because it presumes only two possibilities exist. A dichotomy is valid only when all possible options have been exhausted. In reality, there are other possibilities. For example:

• The transmissions are authentic and grammar is sound, but our understanding of their interaction is incomplete.
• Some transmissions are authentic while others are not.
• Grammar is generally correct, but its application to certain readings may differ.

Your conclusion oversimplifies the issue and excludes alternatives.

From your knowledge of the zaydis who argue that all qirat are authentic, how do they counter this argument? Do the rules of grammar change for different qirat? (Hence grammar is dynamic and not rigid)

I do not know of any Zaydi who personally holds this position; it has only been acknowledged by some of our scholars.
That is why I said “there are some,” while emphasizing that the majority view aligns with the Imams (alayhim as-salam).
If a few Zaydis happen to prefer the majority view of different valid mutawatir qiraat, they represent only a small portion of the community.

Why is it possible for Zaydi scholars to differ? Because unless there is ijma (consensus) established by the Ahl al-Bayt (alayhim as-salam) on a matter, it does not become obligatory for the believers to follow a single ruling.

I have adjusted my explanation in the other post to reflect this more accurately.

Regarding the defense of this position, I imagine it would be similar in reasoning to that of the majority view.As for Arabic grammar, I have already explained that above.

Furthermore, you mention that the 7 ahruf allowed differences of dialects, however you didn’t mention what the 7 ahruf are. Is it concluded that the 7 ahruf are ambiguous, and that we have authentic sources that prove that the current 7 qiraat are mutawatir and authentic we just don’t know how the ahruf play a role in how exactly they’re allowed.

Yes, you have summarized the matter well:

1. There is no single, decisive opinion regarding the 7 Ahruf.
2. The majority view holds that the 7 Qira’at are authentic.
3. It has not been conclusively determined how the 7 Ahruf function in relation to the different Qira’at.

Jazakallahu khayran kathira for your contributions Ibn kamal

Wa iyyak. I have tried my best to explain it according to my understanding.
May Allah increase us in knowledge, guide us, and make us firmly established on Haqq. Ameen.

wa salam

Asalamu3lykum,

Knowing that the most memorized and recited qirat is hafs, and it is the one I’ve been memorizing since childhood, what is the ruling of using the hafs qiraa during prayer or simple recitation? Is it considered flawed hence unacceptable, or غير متواتر but still acceptable in prayer and recitation?

wa alaikum as-salam,

According to Imam Muhammad Ibn al-Qasim al-Hussayni alayhi as-salam,
all of the 7 readings are acceptable for the prayer, so you can pray while reading the qiraat of hafs.

If you want to fully embrace the view of Imam al-Hadi alayhi as-salam on only Nafi being mutawatir you will have to learn the nafi qiraat.
The qiraat differences are small so adjusting should not be difficult.

wa salam