Clarifying Inheritance Ruling
The qira’a of Hafs says (وَلَهُ أَخٌ أَوْ أُخْتٌ) “has a brother or a sister.” This could be taken generally to mean any sibling, whether from the father, the mother, or both.
The qira’a of Ibn Kathir and Abu Ja’far says (وَلَهُ أَخٌ أَوْ أُخْتٌ مِنْ أُمٍّ) “has a brother or a sister from the mother.” This makes it explicit that the verse refers only to maternal siblings.
Together, the two readings prevent a mistaken legal ruling:
Without the phrase (مِنْ أُمٍّ), one might wrongly apply this inheritance portion to full siblings or paternal siblings. The addition specifies maternal siblings only.
So, the correction is that the ruling of one-sixth share applies uniquely to siblings from the mother. This prevents confusion and ensures precise inheritance law.
Adding a Condition to Expiation
The qira’a of Hafs says (تَحْرِيرُ رَقَبَةٍ) “freeing a slave.” This allows the act of freeing any slave as expiation.
The qira’a of Hamzah, Kisai, and Khalaf says (تَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ) “freeing a believing slave.” This makes faith a required condition in the expiation.
Together, the two readings show that:
One reading leaves the matter general, the other restricts it to believers. The second prevents someone from thinking that freeing a non-believing slave fulfils the expiation.
So, the ruling is clarified: expiation through manumission must be with a believing slave. This aligns with the Shafi’i madhhab and strengthens the ethical nature of the ruling.
Combining Two Conditions in Purity from Menstruation
The qira’a of Nafi’, Ibn Kathir, Abu ‘Amr, and Hafs says (حَتَّى يَطْهُرْنَ) “until they become pure.” This indicates waiting until bleeding ceases.
The qira’a of Hamzah, Kisai, and Abu Ja’far says (حَتَّى يُطَهَّرْنَ) “until they purify themselves.” This indicates the requirement of ghusl.
Together, the two readings prevent an incomplete understanding:
One might think that cessation of bleeding alone is enough. Another might think only ghusl is required regardless of bleeding.
So, the ruling is corrected: a husband cannot approach his wife until both conditions are met, bleeding has stopped and ghusl has been performed.
Differentiating Two Rulings in Wudu
The qira’a of Nafi’, Ibn Kathir, Abu ‘Amr, and Hafs recite (وَأَرْجُلَكُمْ) in the accusative case, “your feet.” This connects to washing, like the face and hands.
The qira’a of Hamzah, Kisai, and Abu Ja’far recite (وَأَرْجُلِكُمْ) in the genitive case, “your feet.” This connects to wiping, like the head.
Together, the two readings prevent a contradiction:
Without both, one might argue only washing is required, or only wiping.
So, the ruling is clarified: washing applies when bare feet, wiping applies when wearing khuff. Both are valid and context-dependent.
Correcting a False Assumption in Jumu’a Prayer
The qira’a of Hafs and most others says (فَاسْعَوْا) “hasten to the remembrance of Allah.” This could be understood as physically rushing with speed.
The qira’a of Abu Ja’far, Hamzah, and Kisai says (فَامْضُوا) “go to the remembrance of Allah.” This means to proceed without implying rushing.
Together, the two readings remove a false idea:
Some might believe it is required to run or hurry quickly to Jumu’a. The second reading clarifies the meaning is simply to go and attend.
So, the correction is against thinking that rushing physically is part of the command. The actual obligation is to go to the prayer with seriousness, not haste.
Clarifying an Ambiguous Word
The qira’a of Hafs, Nafi’, and others says (كَالْعِهْنِ الْمَنفُوشِ) “like fluffed ‘ihan’.” The word (عِهْن) is uncommon and unclear for some listeners.
The qira’a of Ibn Mas’ud’s reading and others reports (كَالصُّوفِ الْمَنفُوشِ) “like fluffed wool.” This makes the meaning explicit.
Together, the two readings prevent confusion:
Someone unfamiliar with the word (عِهْن) may not understand. The second recitation clarifies directly that it means wool.
So, the ambiguity is removed, and the meaning becomes clear for all.
Correcting a False Belief about Paradise
The qira’a of Hafs, Nafi’, Ibn Kathir, and Abu ‘Amr says (وَمُلْكًا كَبِيرًا) “a great dominion.” This describes the vast kingship and bliss of Paradise.
The qira’a of Hamzah, Kisai, and Khalaf says (وَمَلَكًا كَبِيرًا) “a great angel.” This draws attention to the reality that angels are present in Paradise, but that the highest reality there is not the angels themselves, nor their kingship, but Allah Himself who owns all dominion.
Together, the two readings prevent a mistaken idea:
Some might assume Paradise is only about dominion, enjoyment, and angels.
The reading (مَلَكًا) directs the believer to realise that even with the greatness of angels, they are still creations. The true ملك (King) is Allah alone, as confirmed in the verse (لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ) “To whom belongs the dominion today? To Allah, the One, the Subduer” (Ghafir 16).
So, the correction is against any belief that angels, or dominion itself, are the highest reality of Paradise. The readings affirm that Allah alone is the sovereign King, and that the greatest blessing is seeing Him.
Conclusion
The variant readings show the wonders of the Qur’an. They act like multiple verses, adding depth, clarity, and rulings without contradiction. Every reading supports another, showing unity of meaning with variety of expression. This proves the Qur’an is from Allah and that the Prophet Muhammad received it by revelation, not invention. Each reading itself is a miracle, and together they strengthen the proof of the Qur’an’s truth.
The ummah upon a single tongue that united them, which is the tongue of Quraysh, the tongue upon which the Quran was revealed. This tongue had gathered many of the selected words from the dialects of the Arab tribes that used to differ in Mecca during the season of Hajj and in the well-known Arab markets.
The Quraysh used to choose what they liked from the words of the Arab delegations that came to them from every place, then they refined and polished them and entered them into the circle of their flexible language, to which all of the Arabs submitted, granting it leadership and raising its banner.
According to this wise understanding the Quran was revealed upon seven ahruf, selecting from the dialects of the Arab tribes as the Quraysh had done, or even more appropriately.
From here it is correct to say that it was revealed in the language of Quraysh, because all the languages of the Arabs were represented in the tongue of Quraysh in this sense.
This was a beautiful wisdom from Allah, for the unity of language is among the most important factors for the unity of the ummah, especially in its early days of rising and advancement.
Another benefit is clarifying a ruling from the rulings. For example, the saying of Allah: (وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ) “And if a man or a woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth” (al-Nisa 12).
Saad ibn Abi Waqqas (d. 55 AH) recited it as: (وَلَهُ أَخٌ أَوْ أُخْتٌ مِنْ أُمٍّ) wa lahu akhun aw ukhtun min umm, adding the phrase “from the mother” (مِنْ أُمٍّ) min umm. This clarified that the siblings mentioned in this ruling are the siblings from the mother, not the full siblings or the paternal siblings. This is something agreed upon.
Another example is the saying of Allah: (فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ) “Its expiation is the feeding of ten poor people from the average of what you feed your families, or clothing them, or the freeing of a slave” (al-Ma’ida 89).
In another qira’a it is recited: (أَوْ تَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ) (aw tahriru raqabatin mu’minah, freeing a believing slave), with the addition of the word (مؤمنة) (mu’minah, believing). This clarified the condition of faith in the slave to be freed in expiation for an oath. This supports the madhhab of al-Shafi’i (d. 204 AH) and those who followed him in the obligation of this condition.
Another benefit is combining two different rulings from the combined qiraat. For example, the saying of Allah: (فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ) (“So keep away from women during menstruation and do not approach them until they are pure”) (al-Baqara 222).
It was recited with التخفيف (al-takhfif, the light form) (يَطْهُرْنَ) (yath-hurn, until they become pure) and with التشديد (al-tashdid, the stressed form) (يُطَّهَّرْنَ) (yutahharn, until they purify themselves).
The stressed form indicates the obligation of complete purification from menstruation, because an increase in the form indicates an increase in the meaning.
The lighter form does not indicate this complete purification. Together, the two qiraat rule with two matters: first, that the menstruating woman cannot be approached by her husband until the menstruation stops, and second, that she cannot be approached until she completes purification with ghusl. Both purifications are therefore required for permissibility. This is also the madhhab of al-Shafi’i and those who agreed with him (see al-Kashf al-Makki 1/292–293, al-Talkhis fi al-Qira’at al-Thaman 1/218, al-Budur al-Zahira p. 49).
Another benefit is that it indicates two legal rulings but in two different cases. For example, the saying of Allah in the description of wudu: (فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ) “So wash your faces and your hands up to the elbows, and wipe your heads and your feet up to the ankles” (al-Ma’ida 6).
The word (أَرْجُلَكُمْ) your feet was recited in النصب the accusative case and in الجر the genitive case. The accusative indicates that they must be washed, since it is connected to (وُجُوهَكُمْ) your faces which are washed. The genitive indicates that they must be wiped, since it is connected to (بِرُءُوسِكُمْ) your heads which are wiped. The Prophet clarified that wiping applies when one is wearing khuff, and washing is required when one is not wearing khuff. (see al-Talkhis fi al-Qira’at al-Thaman 1/249, al-Kashf 1/106, al-Budur al-Zahira p. 89).
Another benefit is removing a false assumption. For example, the saying of Allah: (يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ) (“O you who believe, when the call is made for the prayer on the day of Jumu’a, then proceed to the remembrance of Allah”) (al-Jumu’a 9).
It was recited as: (فَامْضُوا إِلَى ذِكْرِ اللَّهِ) (famdhu ila dhikrillah, then go to the remembrance of Allah). The first qira’a could be thought to require rushing to Jumu’a prayer, but the second qira’a removed this assumption since “going” does not mean to rush. (see al-Muharrar al-Wajiz 5/309, al-Bahr al-Muhit 10/175).
Another benefit is clarifying a word that may be ambiguous for some. For example, the saying of Allah: (وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ) (“And the mountains will be like fluffed wool”) (al-Qari’a 5). It was recited as: (كَالصُّوفِ الْمَنفُوشِ) (kas-sufi al-manfush, like carded wool). This clarified that “ihan” means wool (see Fath al-Bari 9/29).
Another benefit is clarifying a belief in which some people went astray. For example, the saying of Allah describing Paradise and its people: (وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا) (“And when you look there, you will see pleasure and a great kingdom”) (al-Insan 20).
It was recited as (وَمُلْكًا كَبِيرًا) (and a great kingdom), with the mīm closed and the lām silent, and in another qira’a it was recited (وَمَلَكًا كَبِيرًا) (and a great angel), with the mīm open and the lām broken.
The second qira’a unveiled the truth about the belief of the believers seeing Allah in the hereafter, because He is the King alone in that abode: (لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ) (“To whom belongs the dominion this day? To Allah, the One, the Subduer”) (Ghafir 16).
The conclusion is that the diversity of qiraat takes the place of the diversity of verses. This is a type of eloquence, beginning with the beauty of brevity and ending with the perfection of miraculousness.
Added to this is that the diversity of qiraat contains clear proofs and decisive evidences that the Quran is the speech of Allah and that the one who brought it, the Messenger of Allah, is truthful. These differences in recitation, despite their abundance, do not lead to contradiction or opposition, nor to weakness or incoherence.
Rather, the Quran, with all its different qiraat, confirms itself, explains itself, and testifies for itself, all in one manner of high style and expression, and with one aim of elevated guidance and teaching. This, without doubt, shows that miraculousness is multiplied by the multiplicity of qiraat and ahruf (see al-Ahruf al-Sab’ah by al-‘Itr, pp. 225–226).
