Science of Qira'at

The Ten Qira'at: these are the mutawatir (mass-transmitted) readings agreed upon by scholars, documented in specialist works such as Ash-Shatibiyyah, Ad-Durrah, and At-Tayyibah, transmitted by ten imams renowned for precision and reliability: Nafi', Ibn Kathir, Abu 'Amr, Ibn 'Amir, 'Asim, Hamzah, Al-Kisa'i, Abu Ja'far, Ya'qoob, and Khalaf.

The science of the Ten Qira'at studies how the Quran was pronounced as received by the Companions from the Prophet, peace be upon him. Ten trustworthy, precise imams became renowned for preserving these mutawatir recitations, each having received the Quranic text through an unbroken chain reaching back to the Messenger of Allah, peace be upon him.

These Ten Qira'at represent one of the most prominent expressions of richness and diversity in Quranic recitation. Below are their names and their most famous transmitters:

The Well-Known Qira'at (the Seven and the Ten)

Whatever is attributed directly to one of these ten imams is called a Qira'ah (reading); whatever is attributed to a transmitter from that imam is called a Riwayah (transmission) — so one says, for instance: the reading of 'Asim via the transmission of Hafs, or the reading of Nafi' via the transmission of Warsh, and so on.

A Brief Biography of the Transmitters of the Ten Qira'at:

1. Nafi' Al-Madani: Abu Ruwaym Nafi' ibn 'Abdur-Rahman ibn Abi Nu'aym Al-Laythi, originally from Isfahan. A distinguished reciter of his era, he studied under seventy of the Tabi'in (Successors), including Abu Ja'far Yazid ibn Al-Qa'qa', who in turn studied under Abu Hurayrah and 'Abdullah ibn 'Abbas. He died in Madinah in 169 AH. Among his many students, two are especially well known:

1. Qaloon: 'Isa ibn Mina, died in Madinah in 220 AH.

2. Warsh: 'Uthman ibn Sa'eed, died in 197 AH at the age of 87.

2. Ibn Kathir Al-Makki: 'Abdullah ibn Kathir Al-Makki, born in Makkah in 45 AH, studied under Abu As-Sa'ib 'Abdullah ibn As-Sa'ib Al-Makhzumi and others, with a mutawatir chain reaching the Prophet, peace be upon him. He died in Makkah in 120 AH. Two of his students became especially well known:

1. Al-Bazzi: Ahmad ibn Muhammad, of Persian origin from Hamadhan, born in Makkah in 170 AH, died in 250 AH.

2. Qunbul: Muhammad ibn 'Abdur-Rahman Al-Makhzumi, nicknamed "Qunbul" after a clan known by that name, died in 291 AH at the age of 96.

3. Abu 'Amr Al-Basri: Zabban ibn Al-'Ala' Al-Basri, born in Makkah in 70 AH, raised in Basrah, later studying under Abu Ja'far and others with a chain reaching the Prophet, peace be upon him. He died in Kufah in 154 AH. Two of his students became especially well known:

1. Ad-Dawri: Hafs ibn 'Umar Ad-Dawri, died in 246 AH.

2. As-Soosi: Salih ibn Ziyad As-Soosi, died in 261 AH.

4. 'Abdullah ibn 'Amir Ash-Shami: 'Abdullah ibn 'Amir Al-Yahsubi, known as Abu 'Amr, born in 8 AH. He led the Muslims of Damascus in prayer at the Umayyad Mosque for many years during the reign of 'Umar ibn 'Abdul-'Aziz. He died in Damascus in 118 AH. Two of his students became especially well known:

1. Hisham: Ibn 'Ammar As-Sulami Ad-Dimashqi, born 153 AH, died 245 AH.

2. Ibn Dhakwan: 'Abdullah ibn Ahmad Al-Qurashi Ad-Dimashqi, died 242 AH.

5. 'Asim Al-Kufi: 'Asim ibn Abi An-Najood, died in Kufah in 127 AH. Two of his students became especially well known:

1. Shu'bah: Shu'bah ibn 'Ayyash Al-Asadi Al-Kufi, born 95 AH, died 193 AH.

2. Hafs: Hafs ibn Sulayman Al-Asadi Al-Kufi, born 90 AH, died 180 AH.

6. Hamzah Al-Kufi: Hamzah ibn Habib Al-Kufi, born 80 AH, died 156 AH in Hulwan. Two of his students became especially well known:

1. Khalaf: Khalaf ibn Hisham Al-Asadi Al-Baghdadi, born 150 AH, died 229 AH.

2. Khallad: Khallad ibn Khalid Ash-Shaybani Al-Kufi, born 130 AH, died 220 AH.

7. Al-Kisa'i Al-Kufi: 'Ali ibn Hamzah An-Nahwi, died 189 AH. Two of his students became especially well known:

1. Al-Layth ibn Khalid Al-Marwazi Al-Baghdadi, died 240 AH.

2. Hafs Ad-Dawri: already mentioned above under Abu 'Amr, as he transmitted from both Abu 'Amr and Al-Kisa'i.

8. Abu Ja'far Al-Madani: Yazid ibn Al-Qa'qa' Al-Makhzumi Al-Madani, died 130 AH. Two of his students became especially well known:

1. 'Isa ibn Wardan Al-Madani, died 160 AH.

2. Sulayman ibn Jammaz Az-Zuhri Al-Madani, died 170 AH.

9. Ya'qoob Al-Basri: Ya'qoob ibn Ishaq Al-Hadrami Al-Basri, whose chain connects to Abu Musa Al-Ash'ari from the Prophet, peace be upon him. He died in 205 AH. Two of his students became especially well known:

1. Ruways: Muhammad ibn Al-Mutawakkil Al-Lu'lu'i Al-Basri, died 238 AH.

2. Rawh: Rawh ibn 'Abdul-Mu'min Al-Hudhali Al-Basri An-Nahwi, died 235 AH.

10. Khalaf the Tenth: Khalaf ibn Hisham Al-Baghdadi, already mentioned under Hamzah, since he was also one of his transmitters. Two of his students became especially well known:

1. Ishaq: Ishaq ibn Ibrahim Al-Marwazi Al-Baghdadi, died 280 AH.

2. Idris: Idris ibn 'Abdul-Kareem Al-Haddad Al-Baghdadi, died 292 AH.

These are the Ten Qira'at, mass-transmitted from the Messenger of Allah, peace be upon him, from Jibreel, from Allah, Glorified and Exalted.

Through these different readings, Muslims across regions and generations are able to recite the Quran with ease, reflecting the universal and inclusive nature of Islam's message.

According to Ibn 'Ashur's Tafsir At-Tahrir wat-Tanwir, the readings recited today across Muslim lands are broadly: the reading of Nafi' via Qaloon in parts of Tunisia, Egypt, and Libya; via Warsh in parts of Tunisia, Egypt, and throughout Algeria, Morocco, and neighboring regions and Sudan; and the reading of 'Asim via Hafs across most of the Muslim East, much of Egypt, India, Pakistan, Turkey, and Afghanistan. He also noted that the reading of Abu 'Amr Al-Basri is recited in parts of Sudan bordering Egypt.

Sound (Sahih) and Irregular (Shadhdh) Readings

Scholars have divided Quranic readings into two main categories: sound readings and irregular readings.

A sound reading must meet three conditions:

• It must agree with at least one valid aspect of Arabic grammar.
• It must agree with the script of 'Uthman's standard Mushaf.
• It must be transmitted to us through a mass-transmitted (mutawatir) chain, or a well-known, authentic chain.

Any reading meeting all three conditions is a valid Quranic reading, permissible in prayer and an act of worship in its recitation — this is the position of the majority of scholars.

An irregular reading is any reading lacking one of these three conditions.

There is also a category of readings whose authenticity is set aside for a different reason: readings with a sound chain and grammatically valid, but which diverge from the 'Uthmanic script. This category includes what are called "explanatory readings" — readings transmitted as clarifying commentary rather than as Quranic text itself, such as certain Companions' explanatory renderings of specific verses to clarify their meaning, which scholars note served to explain the well-known reading rather than to constitute independent Quranic text.

Scholars agree that any reading beyond the Ten Qira'at compiled by the specialist reciters is considered irregular and non-mutawatir; it may not be believed to be Quranic text, prayer may not be performed with it, nor is its recitation an act of worship — though scholars permit studying, teaching, and recording such readings, and explaining their grammatical basis.

Note: attributing the seven readings to the seven reciters reflects scholarly selection based on precision and fame, not personal preference; the Qira'at are built entirely upon transmission and reception, not personal opinion or independent reasoning, and all readings that have reached us through sound, mutawatir, or well-known chains are considered revealed by Allah and conveyed to the Prophet, peace be upon him. Scholars accordingly caution strongly against learning the Quran other than through direct oral transmission and reception from qualified teachers.

The Transmission of Hafs from 'Asim

This is the most widely spread transmission in the Muslim world today.

Hafs: Abu 'Amr Hafs ibn Sulayman Al-Asadi Al-Kufi, born 90 AH, died 180 AH.

'Asim: Abu Bakr 'Asim ibn Abi An-Najood Al-Asadi Al-Kufi, a trustworthy transmitting imam and one of the ten renowned reciters, died 127 AH.

'Asim Al-Kufi studied under Zirr ibn Hubaysh and Abu 'Abdur-Rahman As-Sulami, both of whom studied under Ibn Mas'ud, 'Ali ibn Abi Talib, 'Uthman ibn 'Affan, Ubayy ibn Ka'b, and Zayd ibn Thabit, may Allah be pleased with them all.

What Is the Science of Qira'at?

The Companions recited the Quran exactly as they had heard it from the Prophet, peace be upon him, during their time with him. Historical accounts of the reciter-scholars note that among the Companions especially renowned for teaching Quranic recitation were seven: 'Uthman ibn 'Affan, 'Ali ibn Abi Talib, Ubayy ibn Ka'b, Zayd ibn Thabit, Abu Ad-Darda', Ibn Mas'ud, and Abu Musa Al-Ash'ari. A number of Companions, including Abu Hurayrah, Ibn 'Abbas, and 'Abdullah ibn As-Sa'ib, studied recitation under Ubayy ibn Ka'b.

From these eminent Companions and other bearers of the Quran, the generation of Tabi'in (Successors) received the readings, keeping the 'Uthmanic Mushaf before their eyes and adhering strictly to what they had received orally, letter by letter and vowel by vowel. In each region, groups of reciters became known for teaching others, receiving verse by verse and word by word, including:

In Madinah: Sa'eed ibn Al-Musayyib, 'Urwah ibn Az-Zubayr, 'Abdur-Rahman ibn Hurmuz Al-A'raj, Ibn Shihab Az-Zuhri, and 'Umar ibn 'Abdul-'Aziz.

In Makkah: Mujahid ibn Jabr, 'Ata' ibn Abi Rabah, Tawus, and 'Ikrimah.

In Kufah: Al-Aswad ibn Yazid, Masruq ibn Al-Ajda', and 'Amr ibn Shurahbeel, all students of Ibn Mas'ud, along with Abu 'Abdur-Rahman As-Sulami (the first to teach the Kufans the reading that 'Uthman had united the community upon), Sa'eed ibn Jubayr, and Ash-Sha'bi.

In Basrah: Al-Hasan Al-Basri, Ibn Seereen, Qatadah, Yahya ibn Ya'mur, Nasr ibn 'Asim, and 'Abdullah ibn Abi Ishaq Al-Hadrami.

In Syria: Al-Mughirah ibn Abi Shihab Al-Makhzumi, who studied under 'Uthman, and Khulayd ibn Sa'eed, who studied under Abu Ad-Darda'.

Recitation Becomes a Formal Science

In each of these regions, the generation following the Tabi'in devoted itself fully to the Quran, carefully preserving its recitation and establishing it as a formal science alongside the other Islamic sciences. They became recognized authorities whom students traveled to study under, with each group reciting according to what it had received from its predecessors and adhering closely to that transmission, without significant deviation — so that the various readings of this later generation naturally reflected the diversity already present among the Companions' own transmissions, all however remaining within the dialect of Quraysh, in which 'Uthman's Mushaf had been written.

Among the reciters who became especially renowned from this generation were Abu Ja'far Yazid ibn Al-Qa'qa' and Nafi' in Madinah; Muhammad ibn 'Abdur-Rahman and 'Abdullah ibn Kathir in Makkah; 'Isa ibn 'Umar Ath-Thaqafi, Al-Hasan Al-Basri, 'Asim Al-Jahdari, and Abu 'Amr ibn Al-'Ala' in Basrah; and 'Asim ibn Abi An-Najood, Al-A'mash Sulayman ibn Mihran, Hamzah, Al-Kisa'i, and 'Abdullah ibn 'Amir in Kufah.

From around the second Islamic century onward, scholars of Qira'at began compiling works documenting the recitation of each prominent imam, precisely recording each imam's distinguishing features regarding Idgham, Imalah, Tasheel, Idhar, Ikhfa, and other technical terms of the science of Qira'at.

Over time, the number of transmitted readings grew considerably, eventually reaching around fifty distinct readings, which risked introducing inconsistency and confusion into recitation practice, as reciters varied considerably in precision and reliability.

This growing diversity motivated a dedicated scholar of Qira'at to undertake the task of comparing the many readings circulating across the Muslim world, and to identify for the wider community the sound, mutawatir readings among them, so that confusion between sound and unsound transmissions would not spread and recitation would not become disordered, with each person reciting according to incomplete personal knowledge. Ibn Mujahid took up this considerable task, and after careful research, comparison, and evaluation, selected seven of the most prominent imam-reciters, whose method the wider Muslim community came to follow across the Islamic world.

The first scholar known to have compiled this science into a dedicated work was the great Imam Abu 'Ubayd Al-Qasim ibn Sallam in the third Islamic century, authoring "Kitab Al-Qira'at" (though some attribute an earlier compilation to Hafs ibn 'Umar Ad-Dawri). In the fourth Islamic century, Al-Hafiz Abu Bakr ibn Mujahid Al-Baghdadi became renowned as the first to compile a work specifically on the well-known Seven Readings; he died in 324 AH. In the fifth century, Al-Hafiz Imam Abu 'Amr 'Uthman ibn Sa'eed Ad-Dani became well known as the author of "At-Tayseer" on the Seven Readings, which became a foundational reference for reciters, alongside his many other works in this and related fields.

Imam Makki ibn Abi Talib Al-Qaysi Al-Qayrawani likewise became renowned in this science, authoring numerous works on the Qira'at and Quranic sciences.

In the sixth Islamic century, the foremost authority of this science emerged: Abu Al-Qasim ibn Firruh ibn Khalaf Ar-Ru'ayni Ash-Shatibi Al-Andalusi, known simply as Ash-Shatibi, who composed his famous didactic poem versifying the Seven Mutawatir Readings in 1,173 verses, titled "Hirz Al-Amani wa Wajh At-Tahani" (commonly known as Ash-Shatibiyyah). He died in 590 AH. Scholars in this field continued this legacy across the following centuries, culminating in the towering authority Muhammad ibn Al-Jazari Ash-Shafi'i, whose students were countless, and who authored numerous influential works, most famously "An-Nashr fi-l-Qira'at Al-'Ashr" on the Ten Readings, and his celebrated didactic poem on Tajweed, "Al-Muqaddimah" (widely known as Al-Jazariyyah).

Recitations Available on Our Site

• Riwayah of Hafs from 'Asim
• Riwayah of Shu'bah from 'Asim
• Riwayah of Warsh from Nafi'
• Riwayah of Qaloon from Nafi'
• Riwayah of As-Soosi from Abu 'Amr
• Riwayah of Qunbul from Ibn Kathir
• Riwayah of Ad-Dawri from Abu 'Amr
• Riwayah of Al-Bazzi from Ibn Kathir