Idrīs ʿan Khalaf al-ʿĀshir¶

Idrīs ibn ʿAbd al-Karīm al-Ḥaddād al-Baghdādī, Abū al-Ḥasan (d. 292 AH), a ḥadīth authority and the last great transmitter of the 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.

Hallmarks at a Glance (مُمَيِّزات الرِّواية)¶

The rules that most set Idrīs (and Khalaf al-ʿĀshir generally) apart from Ḥafṣ — what a listener notices first. Each links to its full treatment below.

1. The great simplification — no sakt, full hamzah at waqf — Khalaf al-ʿĀshir abandons the two most distinctive systems of his own riwāyah from Ḥamzah: no sakt on the sākin before hamzah, and every hamzah pronounced fully when stopping.
2. Tawassuṭ — 4 in both madds — not Ḥamzah's 6.
3. Waṣl only between sūrahs — no basmalah and no sakt: direct joining.
4. Ghunnah restored — nūn/tanwīn into wāw and yāʾ with the nasal, like Ḥafṣ, against Khalaf-ʿan-Ḥamzah.
5. Ḥamzah's imālah frame, with a fatḥ list — keeps the imālah-rich profile but opens a defined list of words.
6. Full ṣilah in the يُؤَدِّهِ class — يُؤَدِّهِي، نُوَلِّهِي with ishbāʿ.
7. مَالِكِ with the alif — with Yaʿqūb, against his own riwāyah from Ḥamzah.

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)¶