Domin la'akari da bambance-bambancen da suka kasance a cikin lahajojin Larabawa, Allah ya saukar da Alkur'ani a cikin salo guda bakwai daban-daban. Salon sun dace da lahajojin kabilu bakwai na haka: Quraish, Huthail, Thaqeef, Hawazin, Kinanah, Tamim, da Yemen. 21 Waɗannan salo daban-daban ba suna nufin Alkur'ani daban-daban ba, domin Jibril ya isar da ayoyi daga Alkur'ani guda ɗaya kawai, wanda aka rubuta a cikin Lauhul Mahfuz (allon da aka kiyaye) a sama.

In order to take into account the various differences which existed among the Arabian dialects, Allaah revealed the Qur’aan in seven different forms. The forms matched the dialects of the following seven tribes: Quraysh, Huthayl, Thaqeef, Hawaazin, Kinaanah, Tameem, and Yemen. 21 These various forms did not represent different Qur’aans, as Jibreel only conveyed verses from a single Qur’aan written on a protected tablet (al-Lawh al-Mahfooth) in the heavens.

Amma, an umurci Jibrilu ya karanta ayoyin da ya kawo a cikin siffofi bakwai, daidai da yarukan manyan kabilu. Siffofin daban-daban sun wakilci hanyoyi daban-daban da kalma guda za a iya furtawa bisa ga yaruka daban-daban. Sai dai ma'anonin duk sun kasance iri ɗaya. Manzon Allah (ﷺ) ya sanar da yawancin sahabbansa (sahaabah) game da kasancewar karatu daban-daban, domin bambancin karatunsu kada ya haifar da rikici ko rarrabuwa a tsakaninsu. Sahabi Ibn ‘Abbaas ya ruwaito cewa ya ji Manzon Allah (ﷺ) yana cewa:

However, Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word might be said according to the various dialects. However, the meanings were all stated the same. The Prophet (ﷺ) informed most of his companions (sahaabah) of the existence of various readings so that the variation in their readings would not create any discord or division among them. The sahaabee Ibn ‘Abbaas reported that he heard Allaah’s Messenger (ﷺ) say

Duk da haka, ba dukan sahabbai ne suka san karatun daban-daban a lokaci guda ba. Saboda haka, an samu wasu ƙananan saɓani, waɗanda Annabi (ﷺ) da kansa ya warware. Misalin irin waɗannan lamura shi ne abin da ya faru kamar yadda ɗaya daga cikin manyan sahabban Annabi ya ruwaito. 'Umar ibn al-Khattaab ya ce: "Wata rana a lokacin rayuwar Manzon Allah (ﷺ), na ji Hishaam ibn Hakeem yana karanta Suratul Furqaan a cikin salla, sai na lura cewa yana karanta ta ta wata hanya daban da yadda Annabi (ﷺ) ya koya mini."

However, not all of the companions were aware of the various readings at the same time. Consequently, some minor disagreements did take place, which were resolved by the Prophet (ﷺ) himself. An example of such cases can be found in the following incident narrated by one of the Prophet’s closet companions. ‘Umar ibn al-Khattaab said, “Once during the lifetime of Allaah’s Messenger (ﷺ), I heard Hishaam ibn Hakeem reciting Soorah al-Furqaan in salaah, and I noticed that he recited it differently from the way in which the Prophet (ﷺ) had taught me.

Na kusa da tashi in kai masa hari yayin sallarsa, amma na danne fushina har ya kammala sallarsa. Da ya kammala, na kama shi da wuyan rigarsa, na ce: "Wane ne ya koya maka wannan suratul da na ji kana karantawa?" Ya amsa: "Manzon Allah ﷺ ne ya koya mini!" Na ce: "Karya kake yi, domin Manzon Allah ﷺ ya koya mini ta wata hanya daban da yadda ka karanta ta!" Sai na ja shi zuwa wurin Manzon Allah ﷺ, na ce masa: "Na ji wannan mutumin yana karanta Suratul Furqaan ta wata hanya daban da yadda ka koya mini." Sai Manzon Allah ﷺ ya ce: "Ka sake shi, ya Umar! Ka karanta, ya Hishaam!" Hishaam ya karanta kamar yadda na ji shi yana karantawa a baya. Sai Manzon Allah ﷺ ya ce: "Haka aka saukar da ita!" Sannan ya ce: "Ka karanta, ya Umar!" Lokacin da na kammala karantawa kamar yadda ya koya mini, sai ya ce:

I was on the verge of jumping on him during his salaah, but I managed to control my anger until he completed his prayer. Upon its completion, I grabbed him by the neck of his cloak and said, ‘Who taught you this soorah that I heard you reciting?’ He replied, ‘Allaah’s Messenger (ﷺ) taught it to me!’ I said, ‘You are a liar, for Allaah’s Messenger (ﷺ) has taught it to me in a different way from the way you recited it!’ I then dragged him to Allaah’s Messenger (ﷺ) and said to him, ‘I heard this person reciting Soorah al-Furqaan in a different way from the way that you taught me.’ Allaah’s Messenger (ﷺ) then said, ‘Release him ‘Umar! Recite Hishaam!’ Hishaam recited in the same way that I heard him reciting previously. Then the Messenger of Allaah (ﷺ) said, ‘It was revealed in this way!’ He then said, ‘Recite ‘Umar!’ When I completed reciting it the way he had taught me, he said,

Ibn ‘Abdul Barr argued on the basis of this incident that the interpretation of the seven forms as meaning seven tribal dialects is flawed, since ‘Umar and Hishaam were both from the Qurayshee tribe. He interpreted it as meaning seven facets of harmonious meaning conveyed by varying words; for example, words like halumma, t‘aala, and aqbil, which all mean ‘come.’ Ibn Hajr, after quoting him, offered the opinion that the two interpretations are not mutually contradictory. It may be that the variation consists of differing words for the same meanings and that the variations are from the dialects of seven Arabic tribes. Translation into Hausa: Ibn ‘Abdul Barr ya yi hujja, bisa wannan lamari, da cewa fassarar siffofin guda bakwai a matsayin yaruka bakwai na kabilu kuskure ne, domin ‘Umar da Hishaam duk daga kabilar Quraishawa suke. Ya fassara shi da cewa yana nufin ma’anoni bakwai masu jituwa da ake isarwa ta kalmomi daban-daban; misali, kalmomi kamar halumma, t‘aala, da aqbil, dukansu ma’anarsu ɗaya ce ta ‘zo.’ Ibn Hajr, bayan ya ambato shi, ya ba da ra’ayin cewa fassarorin biyu ba sa karo da juna. Yana yiwuwa bambancin ya kasance a kalmomi daban-daban don ma’ana guda, kuma bambance-bambancen sun fito daga yaruka na kabilu bakwai na Larabawa.

Ibn ‘Abdul Barr argued on the basis of this incident that the interpretation of the seven forms as meaning seven tribal dialects is flawed, since ‘Umar and Hishaam were both from the Qurayshee tribe. He interpreted it as meaning seven facets of harmonious meaning conveyed by varying words; for example, words like halumma, t‘aala, and aqbil, which all mean ‘come.’ Ibn Hajr, after quoting him, offered the opinion that the two interpretations are not mutually contradictory. It may be that the variation consists of differing words for the same meanings and that the variations are from the dialects of seven Arabic tribes.

Ibn Qutaybah ya gabatar da wata fassara daban ta harrufa bakwai.

Ibn Qutaybah proposed a different interpretation of the seven forms:

1. bambance-bambance a alamomin harakai, alhali haruffa da ma'ana ba su canza ba; misali laa yudaarra da laa yudaarru a aya ta 282 ta Suratul Baqara.

1. variations in vowel markings, while the letters and meaning are unchanged; for example laa yudaarra and laa yudaarru in verse 282 of Soorah al-Baqarah:

2. bambancin siffar aikatau; misali: ba‘‘ada da baa‘id a aya ta 19 ta Suratu Saba’:

2. variations in the form of a verb; for example: ba‘‘ada and baa‘id in verse 19 of Soorah Saba’:

Bambancin da ke cikin wannan misali yana cikin bangarori biyu: tsakanin fi'li mai zuwa a baya (past tense) da fi'lin umarni (imperative), da kuma tsakanin tsari na biyu (second form) da tsari na uku (third form) na tushen kalma, watau fa‘‘ala da faa‘ala.

The variation in this example is in two aspects: between the past tense and the imperative and between the second form and the third form of the root, i.e. fa‘‘ala and faa‘ala.

3. bambance-bambance a cikin digo na haruffan da suke da siffa iri ɗaya; misali, raa’ da zaa’ a cikin kalmomin nunshiruhaa da nunshizuhaa, kalmomi biyu na karatu daban-daban na aya ta 259 a cikin Suratul Baqara:

3. variations in dots of letters that have the same basic shape; for example, raa’ and zaa’ in the words nunshiruhaa and nunshizuhaa, two variant wordings of verse 259 of Soorah al-Baqarah:

Kalmar bambancin, nunshiruhaa, na nufin ‘Muna mayar da su zuwa rai.’

The variant wording, nunshiruhaa, means ‘We restore them to life.’

4. Bambance-bambancen da ke faruwa saboda musanya harafi ɗaya da wani wanda ake furtawa daga wuri makwabci a cikin baki ko maƙogwaro; misali, 'ayn da haa’ dukansu suna fitowa daga tsakiyar maƙogwaro. A aya ta 29 ta Suratul Waaqi‘ah, kalmar talhin (itacen ayaba ko wani nau'in itacen acacia) kuma ana karanta ta da tal‘in (tsintsiyar bishiyar dabino).

4. variations due to substitution of one letter for another that is pronounced from a nearby location in the mouth or throat; for example 'ayn and haa’ both originate from the middle of the throat. In verse 29 of Soorah al-Waaqi‘ah, the word, talhin (banana trees or a kind of acacia tree) is also recited tal‘in (spadix of a palm tree).

5. Bambance-bambance saboda canza wurin kalmomi a cikin jumla; misali, a aya ta 19 ta Suratul Qaaf,

5. variations due to the transposition of words in a phrase; for example, in verse 19 of Soorah Qaaf,

Wata karatu daban-daban da aka danganta ga Abu Bakr shi ne:

a variant recitation attributed to Aboo Bakr is:

6. Bambance-bambancen da ke faruwa saboda ƙarawa ko cire haruffa ko kalmomi; misali, a ayoyi 1-3 na Suratul Lail:

6. variations due to the addition or subtraction of letters or words; for example, in verses 1-3 of Soorah al-Layl:

Karatun Ibn Mas‘ood da Abu ad-Dardaa’ sun bar kalmomi uku na farkon aya ta 3, wa maa khalaqa, (da [Shi] Wanda Ya halicci). Wasu karatu sun ƙara kalmomi a kan abin da aka rubuta a cikin Mus-haf ‘Uthmaan. Al-Bukhaaree ya tattara maganar Ibn ‘Abbaas, "Lokacin da aka saukar da ayar,

The recitation of Ibn Mas‘ood and Aboo ad-Dardaa’ omitted the first three words of verse 3, wa maa khalaqa, (and [by] Him Who created). Some recitations added words to what is recorded in the Mus-haf ‘Uthmaan. Al-Bukhaaree collected the statement of Ibn ‘Abbaas, “When the verse was revealed,

Manzon Allah ﷺ ya fita, ya hau kan tudun Safa ya yi kira da murya mai ƙarfi…” 24 Ayar da Ibn ‘Abbas ya ambata ita ce aya ta 214 a cikin Suratu Ash-Shu‘ara’. Sai dai rabin farkon kawai, wato “Ka yi gargaɗi ga danginka na kusa,” ne ya bayyana a cikin Mushafin ‘Uthman. Wasu malamai sun ce wannan misali ne na naskh (mansuntar karatu).25

the Messenger of Allaah (r) went out, climbed atop the hill of as-Safaa and shouted...” 24 The verse referred to by Ibn ‘Abbaas is verse 214 of Soorah ashShu‘araa’. However, only the first half of it, “Warn your clan of nearest relations,” appears in the Mus-haf ‘Uthmaan. Some scholars say this is really an example of naskh (abrogated recitation).25

7. bambancin lafazi saboda amfani da wata kalma ta ma’ana daya a maimakon wata. Wannan shi ne abin da Ibn ‘Abdul Barr yake nufi. Misali na wannan shi ne karatun Ibn Mas‘ood na {كَالصُّوفِ} maimakon {كَالْعِھْنِ الْمَنْفُوشِ} a aya ta 5 na Suratul Qari‘ah. Dukkan jimlolin biyu suna nufin ‘kamar ulu da aka kada.’ 26

7. variations due to the use of one synonym in place of another. This is what Ibn ‘Abdul Barr was referring to. An example of this is Ibn Mas‘ood’s recitation of .كَالصُّوفِ recited he ,كَالْعِھْنِ الْمَنْفُوشِ of Instead .ah‘Qaari-al Soorah of 5 verse ِوشُفْنَمْالBoth phrases mean ‘like carded wool.’ 26

Sauran malamai, irin su Ibn al-Jazaree da Abul-Fadl ar-Raazee, sun gabatar da nasu bambance-bambancen bisa wannan ka'ida guda. Ar-Raazee ya rubuta cewa, "Bambance-bambancen harshe ba sa fita daga cikin bangarori bakwai:

Other scholars, such as Ibn al-Jazaree and Abul-Fadl ar-Raazee, proposed their own variations on the same principle. Ar-Raazee wrote, “The variations of language do not go outside seven aspects:

1. bambance-bambancen sunaye tsakanin ɗaya (mufradi), biyu (muthanna) da jam'i, da kuma tsakanin namiji da mace;

1. variations of nouns between singular, dual and plural and between masculine and feminine;

2. Bambance-bambance a lokutan fi'ili: madaidaicin lokaci (abin da ya gabata), da rashin cikakken lokaci (na yanzu da na gaba)

2. variations in verb tenses between perfect (past), imperfect (present and future)

da umarni (umarnin aiki)

and imperative (command);

3. bambance-bambancen i‘raab (karin harakar ƙarshen kalma da ke nuna matsayin kalmar a cikin jumla);

3. variations in i‘raab (vowel endings that indicate the role of the word in the sentence);

4. ƙarin harafi da cire harafi;

4. addition and deletion of letters;

5. tsarin kalmomi da aka juya

5. flipped word order;

6. maye-gurbin kalma da wata;

6. substitution of one word for another;

7. bambance-bambancen furuci kamar al-imaalah, al-fat-h, at-tarqeeq, at-tafkheem, al-idghaam da al-ith-haar.27

7. variations in pronunciation such al-imaalah, al-fat-h, at-tarqeeq, at-tafkheem, al-idghaam and al-ith-haar.27

Ibn Hajr ya nuna cewa akwai kamanceceniya mai yawa tsakanin dukkan waɗannan bayanai daban-daban.28

Ibn Hajr pointed out that there is considerable overlap between all these various explanations.28

23 An ruwaito shi ne al-Bukhaaree (Sahih Al-Bukhari, juzu'i na 6, shafi na 482, lamba ta 514) da Muslim (Sahih Muslim, juzu'i na 2, shafi na 389-90, lamba ta 1782). Haka kuma akwai hadisai makamantan wannan da aka ruwaito daga Ubayy ibn Ka‘b, ‘Abdur-Rahmaan ibn ‘Awf da Abu Hurayrah. A gaskiya, Ibn al-Jazaree ya tattara rahotannin kan wannan batu, ya kuma gano cewa sahabbai goma sha tara ne suka ruwaito shi. Saboda haka ana ɗaukarsa hadisi mutawaatir ta fuskar ma'anarsa.

23 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 482, no. 514) and Muslim (Sahih Muslim, vol. 2, pp. 389-90, no. 1782). Similar hadeeths are reported on the authority of Ubay ibn Ka‘b, ‘Abdur-Rahmaan ibn ‘Awf and Aboo Hurayrah. In fact, Ibn al-Jazaree collected the reports on this issue and found that nineteen of the sahaabah reported it. It is thus considered a mutawaatir hadeeth in its meaning.