I heard Hishām b. Hakīm b. Hizām reciting sūra al-Furqān (Qur’ān, 25) in a different manner from my way of reciting it, and God’s messenger had taught me to recite it. I nearly spoke sharply to him, but I delayed till he had finished, and then catching his cloak at the neck I brought him to God’s messenger and said, “Messenger of God, I heard this man reciting sūra al-Furqān in a manner different from that in which you taught me to recite it.” He told me to let him go and told him to recite. When he recited it in the manner in which I had heard him recite it God's messenger said, “Thus was it sent down.” He then told me to recite it and when I had done so he said, “Thus was it sent down. The Qur’ān was sent down in seven modes of reading, so recite according to what comes most easily.” (Bukhārī and Muslim, the wording being Muslim’s.)
The Excellence of the Qur'an's Seven Modes
This narration from 'Umar ibn al-Khattāb, documented in Mishkat al-Masabih 2211, reveals the divine wisdom behind the Qur'an's revelation in seven ahruf (modes). The Prophet's response demonstrates that variant recitations, when authentically transmitted, are equally valid manifestations of divine revelation.
Scholarly Commentary on Variant Recitations
The seven modes refer to permissible variations in pronunciation, dialect, and wording that facilitate easier recitation for different Arab tribes while preserving the Qur'an's meaning. This divine concession exemplifies Allah's mercy in making His final revelation accessible to all Arabs despite their linguistic diversity.
Imam al-Nawawi explains in his commentary on Sahih Muslim that these seven modes include variations in harakat (vowels), ishmam (nasalization), and ibdal (substitution of letters) - all while maintaining the Qur'an's miraculous nature and perfect preservation.
Practical Implications for Recitation
The Prophet's instruction to "recite according to what comes most easily" establishes the principle of taysīr (facilitation) in Qur'anic recitation. This allows Muslims to choose among authentic qirā'āt without considering one superior to another, as all originate from divine revelation.
This incident also teaches proper adab (etiquette) in correcting others regarding Qur'an recitation, demonstrating the importance of verifying differences through proper channels rather than immediate confrontation.