QirāʾātThe ten readings

Shuʿbah ʿan ʿĀṣim

شعبة عن عاصم

Transmitterمدرسة الكوفةd. ١٢٨هـKufan verse count · 6236Vol. I p. 188

ʿĀṣim's other transmitter. Shares Ḥafṣ's madd measures exactly, so the two part company on lexical readings rather than on the systematic rules.

Hallmarks

  • Madd measures identical to Ḥafṣ
  • Divergence from Ḥafṣ is mostly farsh, not uṣūl

Measures of madd

In ḥarakāt. Where several are given, all are permitted — the choice is the reciter’s. Vol. I p. 246.

Natural
2
Badal (hamzah first)
2
Separated
4 or 5
Connected
4 or 5
Obligatory
6
For a pause
2, 4 or 6
Soft-letter
2, 4 or 6 when pausing
Compensatory
2
Minor ṣilah
2
Major ṣilah
4

Where he parts from Ḥafṣ

9 rules · 49 examples

Transcribed from Vol. I pp. 188.

Read this as a list of differences, not a complete account

The author makes Ḥafṣ the base and records for every other transmitter only where he diverges from Ḥafṣ — she says so outright at Vol. I p. 187. So the rules below are not everything Shuʿbah ʿan ʿĀṣim does; they are the places he parts from Ḥafṣ. Everything not listed here, he shares with him. Ḥafṣ’s uṣūl in full →

  1. 1

    The vowelless pronominal hāʾ in five words

    إسكان هاء الكناية في خمس كلمات

    iskān hāʾ al-kināyah fī khams kalimāt

    In five verb forms that end in the third-person pronoun-hāʾ, Shuʿbah strips the hāʾ of any vowel at all, so it is heard as a bare breath closing the syllable: yuʾaddih ilayk, nuʾtih minhā, nuwallih, wa-nuṣlih, and wa-yattaqih. In the last of these he also puts a kasrah on the qāf — wa-yattaqih rather than Ḥafṣ's wa-yattaqhi. And in fīhi muhānan in al-Furqān he clips the hāʾ short, without the lengthening that Ḥafṣ uniquely gives it there.

    Show the Arabic ▸

    رَوى شعبةُ ﴿يُؤَدِّهِ إِلَيْكَ﴾، و﴿نُؤْتِهِ مِنْهَا﴾، و﴿نُوَلِّهِ﴾، و﴿وَنُصْلِهِ﴾، و﴿وَيَتَّقْهِ﴾، وبكسر القاف في ﴿وَيَتَّقِهِ﴾، وبإسكان الهاء في الخمس، و﴿فِيهِ مُهَانًا﴾ بقصر الهاء.

    Examples · 6

    • يُؤَدِّهِ إِلَيْكَĀl ʿImrān 3:75The book prints the word in the Ḥafṣ orthography; Shuʿbah's reading is yuʾaddih, with a fully vowelless hāʾ.
    • نُؤْتِهِ مِنْهَاĀl ʿImrān 3:145
    • نُوَلِّهِal-Nisāʾ 4:115
    • وَنُصْلِهِal-Nisāʾ 4:115
    • وَيَتَّقْهِal-Nūr 24:52Shuʿbah reads wa-yattaqih — kasrah on the qāf, vowelless hāʾ.
    • فِيهِ مُهَانًاal-Furqān 25:69Clipped, not lengthened.
    The rule in general → The pronoun hāʾ
  2. 2

    Interrogative openings with both hamzahs realized

    الاستفهام مع تحقيق الهمزة الثانية

    al-istifhām maʿa taḥqīq al-hamzah al-thāniyah

    Five places that Ḥafṣ reads as plain statements, Shuʿbah reads as questions, adding an interrogative hamzah at the front — and in each of them he pronounces the second hamzah fully and sharply rather than softening it. They are āmantum in al-Aʿrāf, Ṭāhā and al-Shuʿarāʾ ("Have you believed in him…?"); inna lanā in al-Aʿrāf ("Will there really be a reward for us?"); the nominative aʿjamiyyun in Fuṣṣilat — the one word where Ḥafṣ softens; innā la-mughramūn in al-Wāqiʿah; and an kāna dhā māl in al-Qalam. Where Ḥafṣ has a statement, the listener hears an incredulous question from Shuʿbah.

    Show the Arabic ▸

    و﴿ءَامَنتُمْ﴾ في الأعراف وطه والشعراء، و﴿إِنَّ لَنَا﴾ بالأعراف، و﴿ءَأَعْجَمِىٌّ﴾ المرفوع بفُصِّلَتْ، و﴿إِنَّا لَمُغْرَمُونَ﴾ بالواقعة، و﴿أَن كَانَ ذَا مَالٍ﴾ في نٓ، بالاستفهام مع تحقيق الثانية في الجميع.

    Examples · 4

    • ءَامَنتُمْal-Aʿrāf, Ṭāhā and al-Shuʿarāʾ.
    • إِنَّ لَنَاal-Aʿrāf 7:113
    • إِنَّا لَمُغْرَمُونَal-Wāqiʿah 56:66
    • أَن كَانَ ذَا مَالٍal-Qalam 68:14
    The rule in general → Full articulation
  3. 3

    Keeping the hamzah where Ḥafṣ has a wāw, and vice versa

    الهمز في هزوًا وكفوًا وبابهما

    al-hamz fī huzuʾan wa-kufuʾan

    Shuʿbah's handling of a handful of hamzah-bearing words runs opposite to Ḥafṣ's in both directions. Where Ḥafṣ has a smooth wāw, Shuʿbah restores the hamzah: huzuwan becomes huzuʾan wherever it occurs, and kufuwan in al-Ikhlāṣ becomes kufuʾan. Likewise murjawna in al-Tawbah and turjī in al-Aḥzāb are read with a ḍammah-bearing hamzah after the jīm — murjaʾūna, turjiʾu. Running the other way, in luʾluʾan (wherever and in whatever form it occurs) he turns the first hamzah into a wāw — lūluʾan — and in muʾṣadah in al-Balad and al-Humazah he turns the hamzah into a wāw, mūṣadah.

    Show the Arabic ▸

    و﴿هُزُوًا﴾ حيث وقع، و﴿كُفُوًا﴾ في الإخلاص بهمز الواو، و﴿مُرْجَوْنَ﴾ في التوبة، و﴿تُرْجِى﴾ في الأحزاب، بهمزةٍ مضمومةٍ بعد الجيم فيهما، و﴿لُؤْلُؤًا﴾ حيث وقع وكيف جاء بإبدال الهمزة الأولى واواً، و﴿مُؤْصَدَةٌ﴾ في البلد والهُمَزة بإبدال الهَمْزة واواً.

    Examples · 6

    • هُزُوًاThe book prints the Ḥafṣ form; Shuʿbah reads huzuʾan with a hamzah.
    • كُفُوًاal-Ikhlāṣ 112:4Shuʿbah: kufuʾan.
    • مُرْجَوْنَal-Tawbah 9:106Shuʿbah: murjaʾūna.
    • تُرْجِىal-Aḥzāb 33:51Shuʿbah: turjiʾu.
    • لُؤْلُؤًاFirst hamzah becomes a wāw.
    • مُؤْصَدَةٌal-Balad and al-Humazah; hamzah becomes a wāw.
    The rule in general → Replacing the hamzah
  4. 4

    Merging the dhāl into the tāʾ, and the nūn into the wāw

    إدغام الذال في التاء والنون في الواو

    idghām al-dhāl fī al-tāʾ wa-l-nūn fī al-wāw

    Two of Ḥafṣ's clear articulations become assimilations in Shuʿbah's reading. The dhāl of ittakhadhtum and akhadhtum — in every form these two verbs take — disappears into the following tāʾ, giving a doubled t. And the nūn that ends the spelled-out letter names at the head of Yāsīn and of al-Qalam merges into the wāw of the oath that follows: Ḥafṣ says Yā-Sīn wa-l-Qurʾān with a clean nūn, Shuʿbah says Yā-Sīw-wa-l-Qurʾān.

    Show the Arabic ▸

    وأدغَم الذالَ في التاء في ﴿ٱتَّخَذْتُمْ﴾، و﴿أَخَذْتُمْ﴾ كيف وقعا، والنون في الواو في ﴿يٓسٓ ۞ وَٱلْقُرْءَانِ﴾، و﴿نٓ وَٱلْقَلَمِ﴾.

    Examples · 4

    • ٱتَّخَذْتُمْ
    • أَخَذْتُمْ
    • يٓسٓ ۞ وَٱلْقُرْءَانِYāsīn 36:1–2
    • نٓ وَٱلْقَلَمِal-Qalam 68:1
  5. 5

    No sakt in the four places

    ترك السكت في المواضع الأربعة

    tark al-sakt fī al-mawāḍiʿ al-arbaʿah

    The four places where Ḥafṣ cuts the voice for a moment are read straight through by Shuʿbah, with no sakt. The consequence matters in the last two: with the sakt removed, the nūn of man and the lām of bal assimilate into the rāʾ that follows them, so that the listener hears mar-rāq and bar-rāna instead of Ḥafṣ's carefully separated man rāq and bal rāna.

    Show the Arabic ▸

    ورَوى ﴿عِوَجَا ۞ قَيِّمًا﴾ بالكهف، و﴿مَرْقَدِنَا هَٰذَا﴾ في يٓسٓ، و﴿مَنْ رَاقٍ﴾ في القيامة، و﴿بَلْ رَانَ﴾ في التطفيف، بترك السكت مع إدغام نون ﴿مَنْ﴾ ولام ﴿بَلْ﴾ في الراء بعدهما.

    Examples · 4

    • عِوَجَا ۞ قَيِّمًاal-Kahf 18:1–2
    • مَرْقَدِنَا هَٰذَاYāsīn 36:52
    • مَنْ رَاقٍal-Qiyāmah 75:27Nūn assimilated into the rāʾ.
    • بَلْ رَانَal-Muṭaffifīn 83:14Lām assimilated into the rāʾ.
    The rule in general → Brief pause
  6. 6

    Inclination in specific words

    الإمالة في كلمات مخصوصة

    al-imālah fī kalimāt makhṣūṣah

    Shuʿbah tilts the long ā towards an ē in a list of individual words where Ḥafṣ keeps it fully open: ramā in al-Anfāl, hār in al-Tawbah, adrā wherever it occurs, rāna in al-Muṭaffifīn, and aʿmā in both of its places in al-Isrāʾ. In naʾā (also in al-Isrāʾ) he inclines the hamzah. In the verb raʾā he inclines both letters — the rāʾ and the hamzah — when the next word begins with a vowelled letter, as in raʾā kawkaban and raʾāhu mustaqirran; but when the next word begins with a vowelless letter, as in raʾā l-qamara, he inclines the rāʾ only. The author adds that al-Shāṭibī's report of imālah in the hamzah of raʾā was rejected by Ibn al-Jazarī in al-Nashr as not belonging to the transmission line of al-Ḥirz, so it should not be recited; but if one pauses on the word, both letters are inclined together.

    Show the Arabic ▸

    وأمال ﴿رَمَىٰ﴾ في الأنفال، و﴿هَارٍ﴾ في التوبة، و(أَدْرَىٰ) كيف وقع، و﴿بَلْ رَانَ﴾ في التطفيف، و﴿أَعْمَىٰ﴾ موضعَي الإسراء، وهَمْزَ ﴿نَـَٔا﴾ فيها، وحرفَي ﴿رَءَا﴾ الواقع قبل محرَّك نحو ﴿رَءَا كَوْكَبًا﴾، ﴿رَءَاهُ مُسْتَقِرًّا﴾، والرّاءَ فقط من لفظِه الواقع قبل ساكن نحو ﴿رَءَا ٱلْقَمَرَ﴾.

    Examples · 7

    • رَمَىٰal-Anfāl 8:17
    • هَارٍal-Tawbah 9:109
    • بَلْ رَانَal-Muṭaffifīn 83:14
    • أَعْمَىٰBoth places in al-Isrāʾ.
    • رَءَا كَوْكَبًاal-Anʿām 6:76Both rāʾ and hamzah inclined.
    • رَءَاهُ مُسْتَقِرًّاal-Naml 27:40
    • رَءَا ٱلْقَمَرَal-Anʿām 6:77Only the rāʾ is inclined.
    The rule in general → Full inclination
  7. 7

    Inclination in the disconnected letters

    إمالة الحروف المقطعة

    imālat al-ḥurūf al-muqaṭṭaʿah

    In the disconnected letters that open certain sūrahs, Shuʿbah inclines the vowel of several letter-names towards ē. He does so with the rāʾ of Alif-Lām-Rā in Yūnus and its sister sūrahs and of Alif-Lām-Mīm-Rā in al-Raʿd; with the hā and the yā of Kāf-Hā-Yā-ʿAyn-Ṣād at the head of Maryam; with the ṭā and the hā of Ṭā-Hā; with the ṭā of Ṭā-Sīn-Mīm and Ṭā-Sīn; with the yā of Yā-Sīn; and with the ḥā of Ḥā-Mīm. The effect is audible from the first breath of each of these sūrahs.

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    وأمال أيضاً الرّاءَ من ﴿الٓر﴾ بيونس وأخواتِها، و﴿الٓمٓر﴾ بالرعد، و(هَا) و(يَا) من فاتحة مريم، والطاءَ والهاءَ من ﴿طه﴾، والطاءَ من ﴿طسٓمٓ﴾، و﴿طسٓ﴾، والياءَ من ﴿يٓسٓ﴾، والحاءَ من ﴿حمٓ﴾.

    Examples · 7

    • الٓر
    • الٓمٓرal-Raʿd 13:1
    • طهṬāhā 20:1
    • طسٓمٓ
    • طسٓal-Naml 27:1
    • يٓسٓYāsīn 36:1
    • حمٓ
    The rule in general → Full inclination
  8. 8

    majrāhā and suwan

    مجراها وسوى

    majrāhā wa-suwā

    The one word Ḥafṣ inclines, majrāhā in Hūd, Shuʿbah reads with a plain open rāʾ and no inclination at all — and with a ḍammah on its mīm, mujrāhā. Conversely, two words he leaves open in continuous reading he inclines when he stops on them: suwan in Ṭāhā and sudan in al-Qiyāmah.

    Show the Arabic ▸

    ورَوى ﴿مَجْرىٰهَا﴾ بهود بفتح الراء من غير إمالةٍ مع ضمِّ ميمه، وأمال في الوقف فقط ﴿سُوًى﴾ في طه، و﴿سُدًى﴾ بالقيامة.

    Examples · 3

    • مَجْرىٰهَاHūd 11:41Read mujrāhā, open rāʾ, no imālah.
    • سُوًىṬāhā 20:58Inclined only when pausing on it.
    • سُدًىal-Qiyāmah 75:36
    The rule in general → Slight inclination
  9. 9

    The possessive yāʾ

    ياءات الإضافة

    yāʾāt al-iḍāfah

    Where Ḥafṣ opens a possessive yāʾ, Shuʿbah generally leaves it vowelless. This covers baytī in al-Baqarah, al-Ḥajj and Nūḥ; wajhī in Āl ʿImrān and al-Anʿām; yadī ilayka and wa-ummī ilāhayni in al-Māʾidah; ajrī illā wherever it occurs; maʿī in all its places; mā kāna lī in Ibrāhīm and Ṣād; wa-lī fīhā in Ṭāhā; wa-lī naʿjah in Ṣād; and wa-lī dīn in al-Kāfirūn. The reverse happens in two words: ʿahdī l-ẓālimīn in al-Baqarah and baʿdī smuhū in al-Ṣaff, where Shuʿbah opens the yāʾ in continuous reading while Ḥafṣ leaves it vowelless. As for the "added" yāʾs, he pronounces the yāʾ of yā ʿibādi lā khawf in al-Zukhruf — with a fatḥah when joining and vowelless when pausing — whereas Ḥafṣ drops it; and he drops the yāʾ of fa-mā ātāniya llāhu in al-Naml in both states, which is exactly the one Ḥafṣ keeps.

    Show the Arabic ▸

    ورَوى ﴿بَيْتِىَ﴾ بالبقرة والحجِّ ونوحٍ، و﴿وَجْهِىَ﴾ بآل عمران والأنعام، و﴿يَدِىَ إِلَيْكَ﴾ و﴿وَأُمِّىَ إِلَٰهَيْنِ﴾ بالمائدة، و﴿أَجْرِىَ إِلَّا﴾ حيث وقع، و﴿مَعِىَ﴾ حيث جاء، و﴿مَا كَانَ لِىَ﴾ بإبراهيم وصٓ، و﴿وَلِىَ فِيهَا﴾ في طه، و﴿وَلِىَ نَعْجَةٌ﴾ في صٓ، و﴿وَلِىَ دِينِ﴾ بالكافرون بإسكان الياء فيهنَّ. ورَوى ﴿عَهْدِى ٱلظَّٰلِمِينَ﴾ في البقرة، و﴿بَعْدِى ٱسْمُهُۥ﴾ بالصفِّ بفتح الياء وصلاً، و﴿يَٰعِبَادِ لَا خَوْفٌ﴾ بالزخرف بإثبات الياء مفتوحة وصلاً ساكنة وقفاً، و﴿فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ﴾ في النمل بحذف الياء في الحالَين.

    Examples · 8

    • بَيْتِىَShuʿbah reads baytī, vowelless.
    • وَجْهِىَ
    • يَدِىَ إِلَيْكَal-Māʾidah 5:28
    • وَلِىَ دِينِal-Kāfirūn 109:6
    • عَهْدِى ٱلظَّٰلِمِينَal-Baqarah 2:124Opened in continuous reading.
    • بَعْدِى ٱسْمُهُۥal-Ṣaff 61:6
    • يَٰعِبَادِ لَا خَوْفٌal-Zukhruf 43:68Yāʾ pronounced: fatḥah joining, vowelless pausing.
    • فَمَآ ءَاتَىٰنِۦَ ٱللَّهُal-Naml 27:36Yāʾ dropped in both states.
    The rule in general → The possessive yāʾ
Not fully resolved from the scan · 4
  • — p. 188 — in the opening list (يُؤَدِّهِ، نُؤْتِهِ، نُوَلِّهِ، وَنُصْلِهِ، وَيَتَّقْهِ) the print carries a small mark after each hāʾ that I could not resolve as either a ṣilah yāʾ or a sukūn. I have transcribed the lemmas with the plain kasrah and stated Shuʿbah's actual reading (vowelless hāʾ) in the note, following the book's own words وبإسكان الهاء في الخمس.
  • — p. 188 — ﴿ءَأَعْجَمِىٌّ﴾ (Fuṣṣilat 41:44) is printed with a hamzah/alif combination whose exact marks I could not resolve; I described the item in statementEn but left it out of examples. The same word is uncertain on p. 184 for Ḥafṣ.
  • — p. 188 — ﴿وَأَدْرَىٰ﴾ appears in the imālah list written in parentheses rather than muṣḥaf brackets, i.e. as a lemma rather than a quotation; I have not given it a verse reference.
  • — p. 188 — the phrase ﴿إِنَّ لَنَا﴾ / ﴿إِنَّا لَمُغْرَمُونَ﴾ are printed with the interrogative hamzah already prefixed in the book's own rendering; I typed them without it, since the whole point of the rule is that Shuʿbah adds it.

Cross-reference

Every rule in the general reference that names Shuʿbah ʿan ʿĀṣim explicitly, or that applies to all ten.