Jami' at-Tirmidhi
Chapters on Recitation
كتاب القراءات عن رسول الله صلى الله عليه وسلم
Chapter 1
فِي فَاتِحَةِ الْكِتَابِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Umm Salamah said, ‘The Messenger of Allah would divide his recitation: he would recite “Praise belongs to Allah, Lord of the worlds,” then pause; “The Most Merciful, the Especially Merciful,” then pause; and he would recite “Master of the Day of Judgment.”’ Abu ‘Isa graded this hadith gharib and said Abu ‘Ubayd recited and preferred this reading. Yahya ibn Sa‘id al-Umawi and others transmitted it from Ibn Jurayj, from Ibn Abi Mulaykah, from Umm Salamah, but its chain is disconnected. Al-Layth ibn Sa‘d transmitted it from Ibn Abi Mulaykah, from Ya‘la ibn Mamlak, from Umm Salamah, who described the Prophet’s recitation letter by letter. Al-Layth’s version is more authentic and does not mention his reciting “Maliki Yawm al-Din.”’
Notes and open questions — unreviewed
The Prophet paused after each phrase of the opening chapter. The Arabic vocalization here is malik (King/Master) of the Day of Judgment; Abu ‘Ubayd preferred this reading. Abu ‘Isa says the version through Ibn Jurayj is disconnected and that al-Layth’s chain through Ya‘la ibn Mamlak is more authentic, though it omits this specific reading detail.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas reported that the Prophet, Abu Bakr, and ‘Umar—and I think the narrator also said ‘Uthman—would recite “Master of the Day of Judgment” (Maliki Yawm al-Din, Qur’an 1:4). Abu ‘Isa graded this report gharib, known from al-Zuhri from Anas only through Ayyub ibn Suwayd al-Ramli. Some of al-Zuhri’s companions transmitted it from al-Zuhri with only the Prophet, Abu Bakr, and ‘Umar mentioned. ‘Abd al-Razzaq also transmitted it from Ma‘mar, from al-Zuhri, from Sa‘id ibn al-Musayyib, with the Prophet, Abu Bakr, and ‘Umar reciting it.
Notes and open questions — unreviewed
The Arabic preserves uncertainty only about ‘Uthman’s inclusion (‘I think he said’). The reading Maliki means ‘Master/Owner’ of the Day of Judgment, distinct from malik (‘King’) in the preceding report. Abu ‘Isa notes this Anas route is gharib through Ayyub ibn Suwayd al-Ramli.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas ibn Malik reported that the Prophet recited, ‘A life for a life, and an eye for an eye’ (Qur’an 5:45). Suwayd ibn Nasr also transmitted a similar version through ‘Abd Allah ibn al-Mubarak, from Yunus ibn Yazid. Abu ‘Ali ibn Yazid was Yunus ibn Yazid’s brother. Abu ‘Isa graded this hadith hasan gharib. Muhammad said Ibn al-Mubarak alone transmitted it from Yunus ibn Yazid. Abu ‘Ubayd likewise recited the verse with ‘and an eye for an eye,’ following this hadith.’
Notes and open questions — unreviewed
The report concerns the Qur’anic wording in al-Ma’idah 5:45. The Arabic includes the conjunction wa (‘and’) before ‘the eye for an eye’; Abu ‘Ubayd adopted that recitation in accordance with this hadith. The transmitter Abu ‘Ali ibn Yazid is identified as Yunus ibn Yazid’s brother.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mu‘adh ibn Jabal reported that the Prophet recited, ‘Can your Lord…?’ (Qur’an 5:112). Abu ‘Isa said this is a gharib hadith, known only through the report of Rashdin, and its chain is not strong. Rashdin ibn Sa‘d and al-Ifriqi are both considered weak in hadith.
Notes and open questions — unreviewed
The phrase is a reported recitation variant of Qur’an 5:112, whose standard wording is ‘Can your Lord…’ (hal yastati‘u rabbuka). The chain criticism is explicit: Rashdin ibn Sa‘d and ‘Abd al-Rahman ibn Ziyad al-Ifriqi are both weak.
Chapter 2
وَمِنْ سُورَةِ هُودٍ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Umm Salamah reported that the Prophet would recite, ‘Indeed, he did an unrighteous deed’ (Qur’an 11:46). Abu ‘Isa said that several people transmitted a similar report from Thabit al-Bunani; it is considered Thabit’s hadith. This report is also transmitted from Shahr ibn Hawshab, from Asma’ bint Yazid. ‘Abd ibn Humayd said Asma’ bint Yazid was Umm Salamah al-Ansariyyah. Abu ‘Isa said he considered the two reports to be one and the same, and that Shahr ibn Hawshab narrated several reports from Umm Salamah al-Ansariyyah, who was Asma’ bint Yazid. A similar report is also narrated from ‘A’ishah from the Prophet.’
Notes and open questions — unreviewed
The recitation ‘innahu ‘amila ghayra salih’ (indeed, he did an unrighteous deed) differs from the Qur’anic reading ‘innahu ‘amalun ghayru salih’ (indeed, it is an unrighteous deed), in the verse concerning Noah’s son (11:46). Abu ‘Isa clarifies that Umm Salamah in one chain refers to Asma’ bint Yazid, known as Umm Salamah al-Ansariyyah; this is distinct from the Prophet’s wife Umm Salamah.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Umm Salamah reported that the Messenger of Allah recited this verse: ‘Indeed, he did an unrighteous deed’ (Qur’an 11:46). The report is transmitted through another chain: Yahya ibn Musa, from Waki‘ and Habban ibn Hilal, from Harun al-Nahwi, from Thabit al-Bunani, from Shahr ibn Hawshab, from Umm Salamah.
Notes and open questions — unreviewed
The Arabic source has the reading ‘innahu ‘amila ghayra salih’ (‘indeed, he did an unrighteous deed’), while the English witness gives the standard wording ‘innahu ‘amalun ghayru salih’ (‘indeed, it is an unrighteous deed’). This is the alternate recitation reading discussed in the preceding report.
Chapter 3
وَمِنْ سُورَةِ الْكَهْفِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ubayy ibn Ka‘b reported through Ibn ‘Abbas that the Prophet recited, ‘You have reached from me an excuse’ (Qur’an 18:76), pronouncing ladunni with a doubled nūn. Abu ‘Isa graded this hadith gharib, known only through this route. Umayyah ibn Khalid is trustworthy; Abu al-Jariyah al-‘Abdi is an unknown shaykh whose name is not known.
Notes and open questions — unreviewed
The report concerns the recitation of ladunni with shaddah (gemination) on the nūn in Qur’an 18:76. The source’s chain runs through Sa‘id ibn Jubayr, from Ibn ‘Abbas, from Ubayy ibn Ka‘b. Abu ‘Isa notes that the otherwise unidentified Abu al-Jariyah al-‘Abdi is an unknown narrator.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ubayy ibn Ka‘b reported from Ibn ‘Abbas that the Prophet recited, ‘In a muddy spring’ (Qur’an 18:86). Abu ‘Isa said this is a gharib hadith, known only through this route. The sounder report is that this was Ibn ‘Abbas’s own recitation. It is related that Ibn ‘Abbas and ‘Amr ibn al-‘As disagreed about the recitation of this verse and referred the matter to Ka‘b al-Ahbar. Had Ibn ‘Abbas possessed a report from the Prophet about it, he would have relied on that report and would not have needed to consult Ka‘b.’
Notes and open questions — unreviewed
The report presents ‘fi ‘aynin hami’ah’ (‘in a muddy spring’) as a Prophetic recitation. Abu ‘Isa cautions that the sounder attribution is to Ibn ‘Abbas himself, reasoning that Ibn ‘Abbas and ‘Amr ibn al-‘As consulted Ka‘b al-Ahbar about the verse; if Ibn ‘Abbas had heard a Prophetic explanation, he would have cited it. This concerns the reading ‘muddy’ (hami’ah) in Qur’an 18:86.
Chapter 4
وَمِنْ سُورَةِ الرُّومِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Sa‘id said that on the day of the Battle of Badr, the Romans gained victory over the Persians, which pleased the believers. Then the verses were revealed: ‘Alif Lam Mim. The Romans have been defeated…’ through ‘…the believers will rejoice’ (Qur’an 30:1–4). The believers rejoiced at the Romans’ victory over the Persians. Abu ‘Isa graded this hadith hasan gharib through this route. The verse may be recited as ghulibat (‘were defeated’) or ghalabat (‘were victorious’): they were first defeated, then later prevailed. Nasr ibn ‘Ali recited ghalabat.’
Notes and open questions — unreviewed
The Arabic explicitly gives both readings in Qur’an 30:2: ghulibat al-Rum (‘the Romans were defeated’) and ghalabat al-Rum (‘the Romans prevailed’). The historical sequence is defeat followed by victory, which is why the believers rejoiced. Nasr ibn ‘Ali recited the latter form.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ‘Umar recited to the Prophet, ‘He created you from weakness’ (Qur’an 30:54), pronouncing da‘f with a fatḥah. The Prophet said, ‘Du‘f,’ pronouncing it with a ḍammah. ‘Abd ibn Humayd also transmitted a similar report through Yazid ibn Harun, from Fudayl ibn Marzuq, from ‘Atiyyah, from Ibn ‘Umar, from the Prophet. Abu ‘Isa graded this hadith hasan gharib, known only through the report of Fudayl ibn Marzuq.’
Notes and open questions — unreviewed
The report concerns a vowel variation in Qur’an 30:54: da‘f (with fatḥah) versus du‘f (with ḍammah), both meaning weakness. The Arabic source records two similar chains and says the hadith is known only through Fudayl ibn Marzuq.
Chapter 5
وَمِنْ سُورَةِ الْقَمَرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd Allah ibn Mas‘ud reported that the Messenger of Allah would recite, ‘So, is there anyone who will take heed?’ (Qur’an 54:17). Abu ‘Isa graded this hadith hasan sahih.
Notes and open questions — unreviewed
The phrase fa-hal min muddakir recurs in Surah al-Qamar (54:17, 22, 32, and 40); the source cites verse 17.
Chapter 6
وَمِنْ سُورَةِ الْوَاقِعَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘A’ishah reported that the Prophet would recite, ‘Then [there is] rest, fragrance, and a garden of bliss’ (Qur’an 56:89). Abu ‘Isa graded this hadith hasan gharib, known only through the report of Harun al-A‘war.
Notes and open questions — unreviewed
This is a recitation of Qur’an 56:89. The Arabic recites the phrase fawaḥun wa-rayḥānun wa-jannatu na‘īm, meaning rest, fragrance, and a garden of bliss.
Chapter 7
وَمِنْ سُورَةِ اللَّيْلِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Alqamah said: We came to Syria, and Abu al-Darda’ came to us. He asked, ‘Is there anyone among you who can recite to me according to ‘Abd Allah’s recitation?’ They pointed to me, so I said, ‘I can.’ He asked, ‘How did you hear ‘Abd Allah recite this verse: “By the night as it envelops”?’ I replied, ‘I heard him recite: “By the night as it envelops, by the male and the female.”’ Abu al-Darda’ said, ‘By Allah, I heard the Messenger of Allah recite it that way too. These people want me to recite “and by what He created,” but I will not follow them.’ Abu ‘Isa graded this hadith hasan sahih. He added that this was the recitation of ‘Abd Allah ibn Mas‘ud: ‘By the night when it covers, by the day when it shines, and by the male and the female.’
Notes and open questions — unreviewed
This concerns a variant reading of Surah al-Layl 92:1–3. The reading attributed to Ibn Mas‘ud is ‘wa al-dhakari wa al-untha’ (‘and by the male and the female’), while the other reading mentioned is ‘wa ma khalaqa’ (‘and by what He created’). Abu al-Darda’ says he heard the Prophet recite the former.
Chapter 8
وَمِنْ سُورَةِ الذَّارِيَاتِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd Allah ibn Mas‘ud said, ‘The Messenger of Allah taught me to recite: “Indeed, I am the Provider, the Possessor of power, the Firm”’ (Qur’an 51:58). Abu ‘Isa graded this hadith hasan sahih.
Notes and open questions — unreviewed
The Arabic first-person wording is inni ana (‘Indeed, I am’); the English witness instead renders ‘Indeed Allah is the Provider.’ The source reports a recitation taught to Ibn Mas‘ud and the verse references Qur’an 51:58.
Chapter 9
وَمِنْ سُورَةِ الْحَجِّ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Imran ibn Husayn reported that the Prophet recited, ‘You will see people as though they were drunk, though they will not be drunk’ (Qur’an 22:2). Abu ‘Isa graded this hadith hasan and said al-Hakam ibn ‘Abd al-Malik transmitted it from Qatadah. He noted that Qatadah was not known to have heard from any Companion except Anas and Abu al-Tufayl. Abu ‘Isa considered this an abridged version: the fuller report is transmitted from Qatadah, from al-Hasan, from ‘Imran ibn Husayn, who said, ‘We were with the Prophet on a journey and he recited, “O people, be mindful of your Lord…”’ followed by the full hadith. Abu ‘Isa considered al-Hakam ibn ‘Abd al-Malik’s report an abridgement of that narration.’
Notes and open questions — unreviewed
The cited recitation is Qur’an 22:2. Abu ‘Isa flags the chain through Qatadah from ‘Imran as problematic because Qatadah is not known to have heard directly from Companions other than Anas and Abu al-Tufayl; he explains this short form as an abridgement of a fuller report through al-Hasan from ‘Imran.
Chapter 10
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd Allah reported that the Prophet said, ‘How terrible it is for one of you to say, “I forgot such-and-such a verse.” Rather, he was made to forget it. Keep revising the Qur’an, for by the One in whose hand is my soul, it slips from people’s hearts faster than a camel breaks free of its tether.’ Abu ‘Isa graded this hadith hasan sahih.
Notes and open questions — unreviewed
The Arabic says ‘he was made to forget’ (nussiya), a passive formulation, rather than simply ‘he forgot.’ The comparison is to a camel escaping its hobble or tether, emphasizing how quickly memorized Qur’an can slip from memory without review.
Chapter 11
مَا جَاءَ أَنَّ الْقُرْآنُ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Miswar ibn Makhramah and ‘Abd al-Rahman ibn ‘Abd al-Qari’ reported that they heard ‘Umar ibn al-Khattab say: I passed by Hisham ibn Hakim ibn Hizam, who was reciting Surah al-Furqan during the Messenger of Allah’s lifetime. I listened and found him reciting it in several forms that the Messenger had not taught me. I nearly confronted him while he was praying, but waited until he finished. Then I seized him by his cloak and asked, ‘Who taught you this surah that I heard you reciting?’ He replied, ‘The Messenger of Allah taught it to me.’ I said, ‘You are mistaken, by Allah! The Messenger of Allah taught me this surah differently from the way you recited it.’ I took him to the Prophet and said, ‘Messenger of Allah, I heard this man reciting Surah al-Furqan in forms you did not teach me, although you taught me Surah al-Furqan.’ The Prophet said, ‘Release him, ‘Umar. Recite, Hisham.’ Hisham recited the way ‘Umar had heard him, and the Prophet said, ‘That is how it was revealed.’ Then he said, ‘Recite, ‘Umar.’ I recited the way the Prophet had taught me, and he said, ‘That is how it was revealed.’ Then he said, ‘This Qur’an was revealed in seven ahruf, so recite whatever is easy for you.’ Abu ‘Isa graded this hadith hasan sahih. Malik ibn Anas also transmitted a similar version from al-Zuhri with this chain, but without al-Miswar ibn Makhramah.’
Notes and open questions — unreviewed
The report illustrates multiple authorized modes of Qur’anic recitation, described as seven ahruf. The English witness says ‘I strangled him with his upper garment’; the Arabic says ‘I seized him by his cloak’ (labbabtuhu bi-rida’ihi). ‘Umar initially thought Hisham’s recitation was wrong, but the Prophet confirmed both forms as revealed. Malik’s version omits al-Miswar ibn Makhramah from the chain.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ubayy ibn Ka‘b reported that the Messenger of Allah met Jibril and said, ‘Jibril, I have been sent to an unlettered people, among whom are elderly women, old men, boys, girls, and men who have never read a book.’ Jibril replied, ‘Muhammad, the Qur’an was revealed in seven ahruf.’ Reports from ‘Umar, Hudhayfah ibn al-Yaman, Umm Ayyub (the wife of Abu Ayyub al-Ansari), Samurah, Ibn ‘Abbas, Abu Hurayrah, Abu Juhaim ibn al-Harith ibn al-Simmah, ‘Amr ibn al-‘As, and Abu Bakrah are also cited on this topic. Abu ‘Isa graded this hadith hasan sahih; it has been transmitted through multiple routes from Ubayy ibn Ka‘b.
Notes and open questions — unreviewed
The Arabic describes a community with varying ages and literacy, including people who had never read a book. Jibril’s reply is that the Qur’an was revealed in seven ahruf (modes/forms). The list of related Companion reports includes Umm Ayyub, identified as Abu Ayyub al-Ansari’s wife.
Chapter 12
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah reported that the Messenger of Allah said, ‘Whoever relieves a fellow Muslim of one of the hardships of this world, Allah will relieve him of one of the hardships of the Day of Resurrection. Whoever conceals a Muslim’s faults, Allah will conceal his faults in this world and the Hereafter. Whoever makes things easier for someone in difficulty, Allah will make things easier for him in this world and the Hereafter. Allah continues to aid a servant as long as the servant aids his brother. Whoever follows a path seeking knowledge, Allah will make a path to Paradise easy for him. Whenever people gather in a mosque reciting Allah’s Book and studying it together, tranquility descends upon them, mercy envelops them, and angels surround them. Whoever is held back by his deeds will not be hastened forward by his lineage.’ Abu ‘Isa said that several people transmitted a similar hadith from al-A‘mash, from Abu Salih, from Abu Hurayrah, from the Prophet. Asbat ibn Muhammad transmitted part of it from al-A‘mash, saying, ‘I was told from Abu Salih, from Abu Hurayrah, from the Prophet.’
Notes and open questions — unreviewed
The Arabic closes with a warning that lineage cannot compensate for being held back by one’s deeds. The report’s listed benefits include relief of worldly hardship, concealment of faults, easing a person in difficulty, mutual aid, seeking knowledge, and gathering to recite and study the Qur’an. Abu ‘Isa notes a variant route through Asbat ibn Muhammad that is phrased indirectly and includes only part of the hadith.
Chapter 13
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd Allah ibn ‘Amr said, ‘I asked, “Messenger of Allah, in how much time should I complete the Qur’an?” He replied, “In one month.” I said, “I can do more than that.” He said, “Then complete it in twenty days.” I said I could do more, and he said, “Then in fifteen days… in ten days… in five days.” I said again that I could do more, but he did not grant me permission.’ Abu ‘Isa graded this hadith hasan sahih gharib through the route of Abu Burdah from ‘Abd Allah ibn ‘Amr. It is also transmitted through other routes from ‘Abd Allah ibn ‘Amr. Another report says that one who completes the Qur’an in fewer than three days does not understand it. Another report says that the Prophet told ‘Abd Allah ibn ‘Amr to recite the Qur’an over forty days. Ishaq ibn Ibrahim said, ‘We do not like a man to let more than forty days pass without reading the Qur’an,’ based on this report. Some scholars said the Qur’an should not be completed in fewer than three days, based on a report from the Prophet; others allowed it. It is related that ‘Uthman ibn ‘Affan would recite the Qur’an in one rak‘ah of witr, and that Sa‘id ibn Jubayr recited it in one rak‘ah in the Ka‘bah. Scholars prefer measured recitation.’
Notes and open questions — unreviewed
The report gives progressively shorter completion periods, ending at five days, after which the Prophet did not permit ‘Abd Allah ibn ‘Amr to recite more quickly. Abu ‘Isa also cites a separate report discouraging completion in fewer than three days, as well as a forty-day recommendation, scholarly differences, and examples of exceptionally rapid recitation. He concludes that scholars prefer tartil (measured recitation).