Isḥāq ʿan Khalaf al-ʿĀshir¶

Isḥāq ibn Ibrāhīm al-Marwazī al-Warrāq al-Baghdādī, Abū Yaʿqūb (d. 286 AH), Khalaf's scribe (warrāq) and the first rāwī of his independent reading — the ikhtiyār of خَلَفُ بْنُ هِشَامٍ الْبَزَّار (Khalaf al-ʿĀshir, 150–229 AH), the tenth imām. See the imām's overview, including the warning that this is the same man who transmits Ḥamzah's reading as Khalaf ʿan Ḥamzah, reading 6.

Uṣūl¶

Istiʿādhah (الاسْتِعاذة)¶

• Rule: The standard istiʿādhah, aloud, as Ḥafṣ.
• Explanation: The Durrah omits the istiʿādhah chapter because all three of its imāms follow their reference readers in it (al-Īḍāḥ p.18).
• Matn: Durrah — bāb omitted by design

Basmalah between sūrahs — waṣl only (البَسْمَلة بَين السُّورَتَين)¶

• Rule: No basmalah between sūrahs — and no sakt either: waṣl only, joining the end of one sūrah directly to the next.
• Explanation: Al-Īḍāḥ states it exactly: «وَيَكُونُ لِخَلَفٍ الْوَصْلُ فَقَطْ». In the four zuhr sūrahs (al-Qiyāmah, al-Muṭaffifīn, al-Balad, al-Humazah) the tafriqah view gives him sakt, since he joins elsewhere; the muḥaqqiqūn treat them like everything else. Starting any sūrah, the basmalah is required as normal (al-Īḍāḥ pp.18–19).
• Matn: Durrah line 10

Madd muttaṣil and munfaṣil — tawassuṭ (المَدّ المُتَّصِل والمُنْفَصِل)¶

• Rule: Both at tawassuṭ — 4 ḥarakāt.
• Explanation: A major departure from Ḥamzah's ṭūl (6): the Durrah's madd verse assigns tawassuṭ to all three imāms, and Khalaf has no qaṣr of the munfaṣil (that is Abū Jaʿfar's and Yaʿqūb's) (al-Īḍāḥ p.33).
• Matn: Durrah line 22

Al-Fātiḥah: مَالِكِ, الصِّرَاط, and عَلَيْهِمْ (فاتِحة الكِتاب)¶

• Rule: مَالِكِ with the alif (with Yaʿqūb — against his Ḥamzah riwāyah's مَلِكِ); الصِّرَاط with pure ṣād wherever it occurs (abandoning the ishmām toward zāy of his riwāyah); and kasrah on the hāʾ of عَلَيْهِمْ، إِلَيْهِمْ، لَدَيْهِمْ wherever they come — like Ḥafṣ, against Ḥamzah's ḍamm.
• Explanation: All three explicit: مَالِكِ حُزْ فُزْ; وَالصِّرَاطَ فِهَ اسْجَلَا («المرموز له بالفاء وهو خلف… بالصاد الخالصة حيث وقع وكيف أتى»); وَاكْسِرْ عَلَيْهِمْ إِلَيْهِمُ لَدَيْهِمْ فَتًى (al-Īḍāḥ p.19).
• Scope note: the kasr of the three words applies when a voweled letter follows (and at waqf); before a sākin see the next section.
• Matn: Durrah lines 10–11

Hāʾ and mīm before a sākin (الهاء والمِيم قَبْلَ السّاكِن)¶

• Rule: When the plural mīm stands before a sākin (عَلَيْهِمُ الْقِتَالُ-class), Khalaf reads ḍamm of the hāʾ and ḍamm of the mīm — عَلَيْهُمُ الْقِتَالُ، بِهُمُ الْأَسْبَابُ — exactly al-Kisāʾī's known way.
• Waqf: the mīm goes sākin and the hāʾ returns to his rule: kasr in the عَلَيْهِمْ words (al-Īḍāḥ p.22).
• Matn: Durrah line 13

Idghām kabīr and the tāʾ-letters (الإدْغام والإظْهار)¶

• Rule: In لَا تَأْمَنَّا (Q12:11) — unmentioned, so exactly as chapter 26 (the ishmām/ikhtilās ways shared by all Shāṭibiyyah readers). But his ikhtiyār pronounces clearly (iẓhār) where his riwāyah assimilated:
  • أَتُمِدُّونَنِ (Q27:36) — iẓhār of the first nūn (Ḥamzah reads أَتُمِدُّونِّي);
  • the tāʾ of وَالصَّافَّاتِ صَفًّا، فَالزَّاجِرَاتِ زَجْرًا، فَالتَّالِيَاتِ ذِكْرًا (Q37:1–3), وَالذَّارِيَاتِ ذَرْوًا (Q51:1), فَالْمُغِيرَاتِ صُبْحًا (Q100:3);
  • بَيَّتَ طَائِفَةٌ (Q4:81), with Yaʿqūb (al-Īḍāḥ pp.25–27).
• Matn: Durrah lines 16–17

Hāʾ al-kināyah — ishbāʿ throughout (هاء الكِناية)¶

• Rule: In all the disputed words of the bāb Khalaf reads the hāʾ voweled with full ṣilah (ishbāʿ): يُؤَدِّهِي، نُوَلِّهِي، نُصْلِهِي، نُؤْتِهِي، فَأَلْقِهِي، وَيَتَّقْهِي، يَأْتِهِي — and يَرْضَهُو with the wāw (وَفِي الْكُلِّ فَانْقُلَا).
• أَرْجِهْ (Q7:111, 26:36): no hamzah, kasr of the hāʾ with the yāʾ-ṣilah — أَرْجِهِي, like Warsh — abandoning his riwāyah's أَرْجِئْهُ.
• لِأَهْلِهِ امْكُثُوا (Q20:10, Q28:29): kasr of the hāʾ, against Ḥamzah's ḍamm (لِأَهْلِهُ).
• بِيَدِهِ: ishbāʿ, as the aṣl.
• Matn: Durrah lines 18–21

Two hamzahs in one word (الهَمْزَتان في كَلِمة)¶

• Rule: Full taḥqīq of both hamzahs, never a separating alif — as his riwāyah from Ḥamzah.
• One departure: أَأَنْ كَانَ ذَا مَالٍ وَبَنِينَ (Q68:14) is read as a statement with a single hamzah — أَنْ كَانَ — «مخالفًا في ذلك روايته عن حمزة» (al-Īḍāḥ p.36).
• Matn: Durrah lines 23–24

The repeated istifhām (الاسْتِفْهام المُكَرَّر)¶

• Rule: Unmentioned in the Durrah — Khalaf al-ʿĀshir follows his riwāyah from Ḥamzah in every repeated-istifhām place («وسكت عن خلف فَعُلِمَ أنه يوافق أصله في جميع مواضع الاستفهام المكرر», al-Īḍāḥ p.38). See chapter 26.
• Matn: Durrah lines 25–26

Two hamzahs from two words (الهَمْزَتان من كَلِمَتَين)¶

• Rule: Taḥqīq of both hamzahs in the agreeing and disagreeing cases alike — as his aṣl (al-Īḍāḥ p.40).
• Matn: Durrah line 27

The single hamzah — الذِّئْب (الهَمْز المُفْرَد)¶

• Rule: Full taḥqīq of the single hamzah as his aṣl — with one departure: الذِّئْب → الذِّيب (ibdāl of its hamzah to yāʾ) wherever it occurs (Q12:13, 14, 17).
• Explanation: «وأخيرًا أمر بإبدال همزة (الذِّئْبَ) ياءً حيث وقع للمشار إليه بالفاء وهو خلف… وقد وافق أصله في جميع ما تضمنه هذا الباب ما عدا لفظ الذِّئْبَ» (al-Īḍāḥ p.47).
• Matn: Durrah line 35

Naql, sakt, and stopping on the hamzah (النَّقْل والسَّكْت والوَقْف على الهَمْز)¶

• Rule — naql: the imperative of السؤال after wāw or fāʾ: وَسَلْ، فَسَلْ (وَسَلُوا، فَسَلُوهُنَّ…) wherever it comes — the hamzah's vowel moves to the sīn (as in Ḥafṣ's familiar form).
• Rule — the great simplification: Khalaf al-ʿĀshir pronounces every hamzah in full at waqf (no tashīl, no ibdāl, no naql at the stop) and abandons the sakt on the sākin before hamzah entirely — dropping the two most distinctive systems of his own riwāyah from Ḥamzah: «قرأ بتحقيق الهمز في الوقف بجميع أنواعه فخالف في ذلك أصله، وقرأ كذلك بترك السكت على الساكن مطلقًا فخالف في ذلك أصله أيضًا» (al-Īḍāḥ p.49).
• Matn: Durrah line 37

Idghām ṣaghīr (الإدْغام الصَّغير)¶

• Rule — as his aṣl (unmentioned): ذال إِذْ assimilates into تاء and دال only; دال قَدْ assimilates into all its eight letters; عُذْتُ → عُتُّ; فَنَبَذْتُهَا assimilated; the dāl of كهيعص assimilated.
• Rule — iẓhār (departures): تاء التأنيث at thāʾ only (كَذَّبَتْ ثَمُودُ-class) — the other five letters assimilate as his aṣl; the lām of هَلْ / بَلْ at تاء، ثاء، سين (هَلْ تَرَى، هَلْ ثُوِّبَ، بَلْ سَوَّلَتْ) — pronounced clearly against his riwāyah's idghām; أُورِثْتُمُوهَا and لَبِثْتَ/لَبِثْتُمْ — iẓhār of the thāʾ.
• Rule — idghām (departures): يُرِدْ ثَوَابَ (Q3:145 both) — he assimilates the dāl into the thāʾ; the nūn of يس وَالْقُرْآنِ and ن وَالْقَلَمِ into the wāw (his riwāyah pronounces them clearly); and طسم with the sīn's nūn assimilated into the mīm.
• As his aṣl: ارْكَبْ مَعَنَا iẓhār; يَلْهَثْ ذَلِكَ idghām (al-Īḍāḥ pp.50–54).
• Matn: Durrah lines 38–41

Nūn sākinah and tanwīn — ghunnah restored (النُّون السّاكِنة والتَّنْوين)¶

• Rule: The sākin nūn and tanwīn assimilate into wāw and yāʾ with ghunnah — مَنْ يَقُولُ، مِنْ وَالٍ، يَوْمَئِذٍ وَاهِيَةٌ — like Ḥafṣ, against Ḥamzah's ghunnah-less idghām.
• Explanation: «فخالف روايته عن حمزة» (al-Īḍāḥ p.55). Everything else in the bāb is standard.
• Matn: Durrah line 42

Imālah — the fatḥ list (الفَتْح والإمالة)¶

• Rule: Khalaf al-ʿĀshir keeps the imālah-rich frame of his riwāyah from Ḥamzah (see chapter 26) but opens (fatḥ) a defined list his riwāyah inclined:
  • الْقَهَّارِ in its two majrūr places (Q14:48, Q40:16) and الْبَوَارِ (Q14:28);
  • ضِعَافًا (Q4:9);
  • the alif of the triliteral perfects — خَابَ، خَافَ، طَابَ، ضَاقَ، حَاقَ، زَاغَ، زَادَ — except رَانَ (Q83:14), شَاءَ, and جَاءَ, which keep their imālah.
• Kept as his aṣl: the alif between two rāʾs with the second majrūr (الْأَبْرَارِ، الْأَشْرَارِ، قَرَارٍ), الرُّؤْيَا with the definite article (but رُؤْيَايَ، رُؤْيَاكَ with fatḥ), التَّوْرَاةَ, and the general dhawāt-al-yāʾ imālah of his riwāyah.
• Explanation: the whole list is itemized with its carve-outs in al-Īḍāḥ pp.56–57 («فخالف خلفٌ روايته عن حمزة في كل ما ذُكر… وإنما ذكرها ليخرجها من عموم عين الثلاثي»).
• Matn: Durrah lines 43–44

Rāʾāt, lāmāt, and stopping on the written form (الرّاءات واللامات والوَقْف على المَرْسوم)¶

• Rāʾs and lāms: standard, like Qālūn/Ḥafṣ (by agreement, al-Īḍāḥ p.59).
• Waqf on يَا أَبَتِ: with tāʾ, following the rasm — يَا أَبَتْ (the hāʾ-waqf is Abū Jaʿfar's and Yaʿqūb's).
• سُلْطَانِيَهْ، مَالِيَهْ (Q69), مَا هِيَهْ (Q101): Khalaf keeps the hāʾ in waṣl and waqf alike — reciting سُلْطَانِيَهْ even when joining — against Ḥamzah's waṣl-drop.
• أَيًّا مَّا تَدْعُوا (Q17:110): he stops on مَا, against his aṣl.
• وَيْكَأَنَّهُ / وَيْكَأَنَّ (Q28:82): stops on the hāʾ and nūn, as his aṣl.
• Matn: Durrah lines 46–50

Yāʾ al-iḍāfah (ياء الإضافة)¶

• Rule: As his riwāyah from Ḥamzah in the whole bāb (iskān-heavy — see chapter 26) — except the fourteen yāʾāt before the definite article's lām, twelve of which he opens: عَهْدِيَ الظَّالِمِينَ (Q2:124), رَبِّيَ الَّذِي (Q2:258), رَبِّيَ الْفَوَاحِشَ (Q7:33), آيَاتِيَ الَّذِينَ (Q7:146), لِعِبَادِيَ الَّذِينَ (Q14:31), آتَانِيَ الْكِتَابَ (Q19:30), مَسَّنِيَ الضُّرُّ (Q21:83), عِبَادِيَ الصَّالِحُونَ (Q21:105), عِبَادِيَ الشَّكُورُ (Q34:13), مَسَّنِيَ الشَّيْطَانُ (Q38:41), أَرَادَنِيَ اللَّهُ (Q39:38), أَهْلَكَنِيَ اللَّهُ (Q67:28).
• The two kept closed: the vocatives يَا عِبَادِيَ الَّذِينَ (Q29:56 and Q39:53) — iskān, exactly as Ḥamzah.
• Matn: Durrah lines 54–55

Yāʾāt al-zawāʾid (الياءات الزَّوائِد)¶

• Rule: Khalaf al-ʿĀshir drops every extra yāʾ, in waṣl and waqf alike, in every place — including the ones his own riwāyah from Ḥamzah affirms in waṣl (دُعَاءِ Q14:40, أَتُمِدُّونَنِ Q27:36 — where he also pronounces the nūn clearly — التَّلَاقِ and التَّنَادِ Q40:15/32, عِبَادِ Q39:16, يُرِدْنِ Q36:23, تَتَّبِعَنِ Q20:93, آتَانِ Q27:36…).
• Explanation: «ويؤخذ من جميع ما سبق أن خلفًا يخالف أصله فيحذف الياء الزائدة وصلًا ووقفًا في جميع المواضع» (al-Īḍāḥ p.76).
• Matn: Durrah lines 60–61

Farsh¶

The word-by-word readings the Durrah states for Khalaf al-ʿĀshir (both rāwīs — Isḥāq and Idrīs agree throughout this section), in muṣḥaf order. Readings marked "as Ḥafṣ" are still listed — they are places where the ikhtiyār departs from Khalaf's own riwāyah from Ḥamzah, so a reader applying the "silence = chapter 26" rule needs them. Everything not listed follows Khalaf ʿan Ḥamzah exactly.

Al-Baqarah and Āl ʿImrān (البقرة وآل عمران)¶

Al-Nisāʾ (النساء)¶

Al-Māʾidah and al-Anʿām (المائدة والأنعام)¶

Al-Aʿrāf to al-Nūr (الأعراف — النور)¶

Al-Furqān to Fāṭir (الفرقان — فاطر)¶

Yāsīn to the end of the Qurʾān (يس — آخر القرآن)¶