Learn Ten Qirat Course

Qirat means “to read”, but in terminology, it means to recite Quran. There are ten qirats of the Quran. Ten qirats means ten different dialects in which different people recite the Quran differently. The difference is not in meanings and comprehension of the Quran but the difference lies in pronunciation, letters, and Harakat. It seems like you have two different Sahaif of the Quran and you compare both with one another. These slight differences in harakat, sounds, and letters do not affect the meanings of the Quran but this difference appears in pronunciation. So there are ten different methods by which people recite the Quran.

You can learn 10 Qirat courses at Quranhost. We have just included this course among our whole list of Quran courses. You can learn all 10 Qirat from native Arab Tutors with QuranHost. We have designed an exclusive course for our esteemed clients. You can join this course to learn everything about the 10 Qirat course.

You can learn 10 Qirat courses at Quranhost. We have just included this course among our whole list of Quran courses. You can learn all 10 Qirat from native Arab Tutors with QuranHost. We have designed an exclusive course for our esteemed clients. You can join this course to learn everything about the 10 Qirat course.

Categories of 10 Qirats:

There are two categories of 10 Qirats of the holy Quran;

1.Mutwatir Qirats

Mutwatir Qirats are the Qirats on which the religious scholars of that time have complete consensus. The transmission of these Qirats is so consistent that there is no possibility of any mistake in these Qirats.

2.Mashhoor Qirats

The transmission of these Qirats is less wide than Mutwatir Qirats but it is still so wide as to reduce the possibility of any mistake to the maximum extent.

Seven Mutwatir Qirat are as follows:

1) Nafi’ (d. 169/785)

2) Ibn Kathir (d. 120/737)

3) Abu ‘Amr ibn al-‘Ala’ (d. 154/762)

4) Ibn ‘Amir (d. 154/762)

5) ‘Asim (d. 127/744)

6) Hamza (d. 156/772)

7) al-Kisa’i (d. 189/904)

Three Mash’hoor Qirats

1) Abu Ja’far (d. 130/747)

2) Ya’qub (d. 205/820)

3) Khalaf (d. 229/843)

When the Quran revealed Prophet Muhammad’s Peace be upon Him, at that time, every tribe had its Arabic dialect. Like Quraish, the tribe of Prophet Muhammad Peace be upon Him, had a Quraish dialect, there was a Yemen dialect, and many more in Arabic society. These dialects can be compared to the British and the American accent of English which has different spellings and different pronunciations for the same words. When the Quran was revealed, Prophet Muhammad Peace be upon Him taught different tribes according to their dialect. >

When the Islamic state spread beyond the Arabic peninsula, non-Arabic people began to feel this difference and got confused. At that point, Caliph Uthman e Ghani RA gathered all the sahaif of the Quran with different dialects and destroyed all of them. He collected the entire Ummah in a single Quranic dialect

Ubay ibn Ka’ab reported that the Prophet (PBUH) was once on the outskirts of Madeenah (near the tribe of Banoo Ghifaar) when Jibreel came to him and said, “Allaah has commanded that you recite the Qur’an to your people in one harf.” The Prophet (PBUH) replied, “I ask Allaah’s pardon and forgiveness! My people are not capable of doing this!” Jibreel then came again and said, “Allaah has commanded you to recite the Qur’an to your people in two ahruf.”

The Prophet (PBUH) again replied, “I ask Allaah’s pardon and forgiveness! My people are not capable of doing this!” Jibreel then came a third time and said, “Allaah has commanded you to recite the Qur’an to your people in three ahruf.” The Prophet (PBUH) replied for a third time, “I ask Allaah’s pardon and forgiveness! My people are not capable of doing this!” At last, Jibreel came for the fourth time, and said, “Allaah has commanded you to recite the Qur’an to your people in seven ahruf, and in whichever harf they recite, they would be right. 384”

Ibn ‘Abbaas reported that the Prophet (PBUH) said, “Jibreel recited the Qur’aan to me in one harf, and I recited it back to him, but I requested him to increase (the number of harf) and he continued to increase it for me until we stopped at seven ahruf.” Ibn Shihaab az-Zuhree (d. 124 A.H.), one of the narrators of the hadeeth, said, “It has reached me that these seven ahruf are essentially one (in meaning), they do not differ about what is permitted or forbidden.” 383

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