Khallād ʿan Ḥamzah¶

Khallād ibn Khālid al-Shaybānī al-Ṣayrafī al-Kūfī, Abū ʿĪsā (d. 220 AH), rāwī of Ḥamzah ibn Ḥabīb al-Zayyāt al-Kūfī (80–156 AH / d. 773 CE), imām of Kūfah, through Ḥamzah's student Sulaym ibn ʿĪsā; he was among the most precise and verified of Sulaym's students. See the imām's overview.

This page presents the complete Khallād ʿan Ḥamzah reading as transmitted within al-Shāṭibiyyah: every applicable uṣūl rule and every applicable farsh reading, including both the rules shared at the imām (Ḥamzah) level and those specific to Khallād. A reader of this riwāyah alone can use it standalone.

Rows of the Farsh table marked (awaiting confirmation) rest on a medium/low-confidence decode of a contested rumūz and still need a printed-sharḥ check, as do a few narrower inline word-list notes; the uṣūl are matn-grounded and cross-checked.

Uṣūl¶

No Basmalah Between Sūrahs (تَرْك البَسْمَلة بَين السُّورَتَين)¶

• Rule: Khallād does not recite the basmalah between two sūrahs. He uses either a brief sakt (a pause without breath) or waṣl (connecting the end of one sūrah directly to the start of the next).
• Explanation: This is one of the signature traits of the Ḥamzah line. The istiʿādhah at the very start of recitation and the basmalah at the start of a sūrah (other than al-Tawbah) follow the universal rules; the distinctive point is purely the sūrah-to-sūrah transition.
• Example: Moving from the end of al-Fātiḥah into al-Baqarah — no بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ is inserted; the reciter either pauses silently or connects directly.
• Matn: line 103

Madd Muttaṣil — Ṭūl (المَدّ المُتَّصِل)¶

• Rule: Khallād prolongs the madd muttaṣil (a long vowel followed by a hamzah in the same word) to 6 ḥarakāt (ṭūl, the maximum).
• Explanation: This is the longest duration used by any reciter and gives the reading a slow, deliberate character.
• Example: السَّمَاءَ, جَاءَ, سُوءَ — the alif/wāw is held for 6 counts before the hamzah.
• Matn: line 161

Madd Munfaṣil — Ṭūl (المَدّ المُنفَصِل)¶

• Rule: Khallād prolongs the madd munfaṣil (a long vowel at the end of one word, with a hamzah beginning the next) to 6 ḥarakāt (ṭūl).
• Explanation: The same maximum length applied across the word boundary.
• Example: يَا أَيُّهَا, إِنَّا أَنْزَلْنَاهُ, بِمَا أُنْزِلَ — the final long vowel of the first word is held 6 counts into the following hamzah.
• Matn: line 161

Madd Lāzim — 6 Ḥarakāt (المَدّ اللازِم)¶

• Rule: Khallād reads madd lāzim (a long vowel followed by an original sukūn or a shaddah) at 6 ḥarakāt.
• Explanation: This is the obligatory long madd, held to its full extent.
• Example: الضَّالِّينَ, آلْآنَ, and the three-letter spelled opening letters such as الٓمٓ (الِف لَام مِيم), where the middle madd letter is followed by a sākin.
• Matn: line 177

Madd al-ʿIwaḍ (مَدّ العِوَض)¶

• Rule: When Khallād stops on a word ending in tanwīn fatḥah (ـً), the tanwīn is replaced by a long /ā/ of 2 ḥarakāt.
• Explanation: A compensatory madd at waqf, shared by all reciters.
• Example: Stopping on كِتَابًا → كِتَابَا.
• Matn: line 171

Madd in the Opening Letters (Ḥurūf Muqaṭṭaʿāt) (مَدّ الحُروف المُقَطَّعة)¶

• Rule: Three-letter-spelled opening letters (نُون, مِيم, صَاد, لَام, كَاف, سِين, قَاف, عَيْن in its long option, يَاسِين) receive 6 ḥarakāt (madd lāzim); two-letter-spelled letters (طَا, هَا, يَا, حَا, رَا) receive 2 ḥarakāt (natural madd); أَلِف has no madd; عَيْن (in حم عسق / كهيعص) has the two options 4 or 6 (6 preferred).
• Explanation: The duration depends on whether a sākin follows the madd letter inside the spelled-out name.
• Example: الٓمٓ → 6 ḥarakāt on the mīm of مِيم; طٰهٰ → 2 ḥarakāt on each two-letter name.
• Matn: line 177

Ḍammah on the Hāʾ in عَلَيْهُمْ / إِلَيْهُمْ / لَدَيْهُمْ (ضَمّ هاء الضَّمير)¶

• Rule: Khallād reads the hāʾ of عَلَيْهِمْ، إِلَيْهِمْ، لَدَيْهِمْ with ḍammah — ʿalayhum, ilayhum, ladayhum — in all positions, both waqf and waṣl.
• Explanation: Inherited from Ḥamzah; the hāʾ's vowel is ḍammah rather than the more common kasrah.
• Example: أَنْعَمْتَ عَلَيْهُمْ (read ʿalayhum in al-Fātiḥah).
• Matn: line 110

Extensive Imālah Kubrā (الإمالة الكُبْرى)¶

• Rule: Khallād applies full imālah kubrā (strong inclination of fatḥah toward kasrah, and alif toward yāʾ) very extensively. The principal test: imālah applies to alifs whose etymological root letter is yāʾ (dhawāt al-yāʾ), plus the feminine alif maqṣūrah (alif al-taʾnīth). His scope covers:
  • All yāʾ-origin alifs: هُدًى, اشْتَرَى, الْهَوَى, أَتَى
  • Alif of taʾnīth: الدُّنْيَا, الْأُولَى, الْمَوْتَى
  • FaʿLā patterns (kasrah/ḍammah on the fāʾ): ذِكْرَى, بُشْرَى, سِيمَاهُمْ
  • Particles: أَنَّى, مَتَى, عَسَى, بَلَى, إِلَى, حَتَّى, عَلَى, لَدَى
  • Expanded trilateral verbs: زَكَّاهَا, أَنْجَى, ابْتَلَى, تَوَلَّى
  • Verse-ending alifs in sūrahs such as طه، النجم، الشمس، الأعلى، الليل، الضحى
  • Muqaṭṭaʿāt spelled with هَا، يَا، طَا، حَا، رَا
• Explanation: Imālah is identified by the dual/conjugation test — if forming the dual of a noun (هُدًى → هُدَيَان) or conjugating a verb to first person (هَدَى → هَدَيْتُ) yields a yāʾ, the alif qualifies. The foundational matn verse pairing Ḥamzah with al-Kisāʾī is "وَحَمْزَةَ مِنْهُمْ وَالكِسَائِيَ بَعْدَهُ — ذَوَاتَ الياءِ حَيْثُ تَأَصَّل."
• Example: هُدًى read with the final vowel tilted toward ī; الدُّنْيَا with the alif tilted toward yāʾ.
• Matn: line 291

Taqlīl of البَوَارِ and القَهَّارِ (التَّقْليل)¶

• Rule: For the two patterns الْبَوَارِ (Q14:28) and الْقَهَّارِ (multiple locations), Khallād reads taqlīl (partial imālah), not full kubrā.
• Explanation: The alif before a word-final rāʾ with kasrah forms a special sub-category receiving the lighter inclination.
• Example: الْقَهَّارِ pronounced with a moderate tilt rather than the full kubrā used elsewhere.
• Matn: line 321
• (awaiting confirmation — the complete taqlīl-exceptions word list is decoded from the matn and not yet checked against a printed sharḥ.)

Full Taḥqīq of Two Hamzahs in One Word (الهَمْزَتان في كَلِمة — التَّحْقيق)¶

• Rule: When two hamzahs occur at the start of one word, Khallād pronounces both fully (taḥqīq), with no softening.
• Explanation: Both glottal stops are articulated clearly.
• Example: أَأَنْذَرْتَهُمْ — both hamzahs sounded as full glottal stops.
• Matn: line 183
• Exception: In أَأَعْجَمِيٌّ (Fuṣṣilat Q41:44) both hamzahs are likewise pronounced fully. line 185

Full Taḥqīq of Two Hamzahs Across Words (الهَمْزَتان في كَلِمَتَين — التَّحْقيق)¶

• Rule: When two hamzahs meet across a word boundary in continuous reading (waṣl), Khallād pronounces both fully.
• Explanation: Neither hamzah is softened or dropped in waṣl.
• Example: جَاءَ أَمْرُنَا (Q11:82) — both the final hamzah of جَاءَ and the initial hamzah of أَمْرُنَا are articulated.
• Matn: line 202

Waqf on the Hamzah (Facilitation When Stopping) (الوَقْف على الهَمْز)¶

• Rule: In waṣl, Khallād pronounces every hamzah fully. But when stopping (waqf) on a word containing a hamzah, he facilitates it. He applies this to both final and medial hamzah. The treatment depends on the hamzah's position and what precedes it:
  • Final hamzah after a voweled letter: after fatḥah → replace with alif + sukūn (شَاءَ → شَا); after ḍammah → replace with wāw + sukūn (يَلْجَأُ → يَلْجَو); after kasrah → replace with yāʾ + sukūn (يُبْدِئُ → يُبْدِي).
  • Final hamzah after an alif: either ibdāl (the hamzah becomes an alif, then shortened to one alif at waqf) or tashīl — السَّمَاءَ → السَّمَا.
  • Final hamzah after wāw/yāʾ: ibdāl and merger into the preceding letter — شَيْءٍ → شَيّ, السُّوءُ → السُّو.
  • Final hamzah after a sākin (non-madd): naql — the hamzah's vowel transfers to the preceding sākin, then the hamzah drops — الْمَرْءُ → الْمَرُو.
  • Medial hamzah between two vowels: tashīl — سَأَلَ softened in the middle.
  • Medial hamzah after a madd matching its vowel: ibdāl — يُؤْمِنُونَ → يُومِنُونَ.
  • Medial hamzah after a sākin: naql — يَسْأَلُونَ → يَسَلُونَ (the sīn takes the fatḥah).
• Explanation: This facilitation system is unique to the Ḥamzah line in its breadth — it applies even to medial hamzah, not just final. A reader of this riwāyah must know the right pronunciation at every stopping point.
• Example: Stopping on السَّمَاءَ → السَّمَا; stopping on يُؤْمِنُونَ → يُومِنُونَ.
• Matn: line 235
• (awaiting confirmation — the full decision tree for every medial-hamzah sub-case.)

Naql at Waqf Only (النَّقْل وَقْفًا)¶

• Rule: Khallād applies naql (transfer of the hamzah's vowel to a preceding sākin, then dropping the hamzah) only at waqf. In waṣl he keeps every hamzah fully pronounced.
• Explanation: Naql here is a sub-case of the waqf-hamzah system; it is never a waṣl phenomenon for the hamzah-after-sākin configuration.
• Example: At waqf, الْمَرْءُ → الْمَرُو (rāʾ takes the ḍammah, hamzah drops).
• Matn: line 255

Ishmām of الصِّرَاط (ṣād → between ṣ and z) (الإشْمام)¶

• Rule: Khallād reads the ṣād of الصِّرَاط with ishmām (a sound between ṣād and zāy) only at the first occurrence — الصِّرَاطَ in al-Fātiḥah (1:6); elsewhere he reads the plain ṣād.
• Explanation: This is the rāwī-split with Khalaf, who applies the ishmām to every occurrence.
• Example: اهْدِنَا الصِّرَاطَ (al-Fātiḥah) — ishmām here only.
• Matn: lines 109

Hāʾ al-kināyah — the يُؤَدِّهِ class (هاء الكِناية — يُؤَدِّهِ)¶

• Rule: With Ḥamzah, Khallād reads يُؤَدِّهِ، نُؤْتِهِ، نُوَلِّهِ، نُصْلِهِ with sukūn on the hāʾ (يُؤَدِّهْ). In يَتَّقْهِ (al-Nūr 52) he has two wajh — the hāʾ with sukūn, or with ishbāʿ (ṣilah) — both over a kasrah-qāf.
• Explanation: Ḥamzah is in the sukūn group (with Shuʿbah and Abū ʿAmr) for these apocopated verbs. يَتَّقْهِ is the rāwī-split: Khalaf has one wajh (ishbāʿ), Khallād has two.
• Example: يُؤَدِّهْ إِلَيْكَ (sukūn); وَمَنْ يَتَّقْهِ / يَتَّقِهِۦ (two ways).
• Matn: lines 160–164

Idghām of يٰسٓ and نٓ (الإدْغام)¶

• Rule: With the شفا / صُحْبَة group (Ḥamzah + al-Kisāʾī, and Shuʿbah), Khallād assimilates the nūn of يٰسٓ ۚ وَالْقُرْآنِ and نٓ ۚ وَالْقَلَمِ into the following wāw.
• Explanation: Where the baseline keeps the fawātiḥ nūn clear, Ḥamzah's readers merge it into the wāw.
• Example: نٓ ۚ وَالْقَلَمِ → the nūn assimilated into the wāw.
• Matn: line 281

Idghām of Nūn/Tanwīn into Wāw and Yāʾ — With Ghunnah (إدْغام النُّون بِغُنّة)¶

• Rule: In the idghām of nūn sākinah and tanwīn into the letters of يَنْمُو (ي، ن، م، و), Khallād assimilates with ghunnah in all four letters, including wāw and yāʾ.
• Explanation: This is the standard assimilation-with-nasalization shared by the majority of reciters.
• Example: مَنْ يَقُولُ and مِنْ وَالٍ — assimilated with ghunnah (nasalization retained).
• Matn: line 287

Yāʾ al-iḍāfah (ياء الإضافة)¶

• Rule: Ḥamzah (both rāwīs alike) reads the first-person yāʾ with iskān in a large set of words that Ḥafṣ opens — the widest iskān profile among the seven.
• Iskān where Ḥafṣ has fatḥ:
  • وَجْهِيَ → وَجْهِيْ (Q3:20, 6:79) — line 414.
  • بَيْتِيَ → بَيْتِيْ (Q2:125, 22:26, 71:28) — line 414.
  • أُمِّيَ (Q5:116) and أَجْرِيَ in its nine places (Q10:72; 11:29, 51; 26:109, 127, 145, 164, 180; 34:47) — the صُحْبَة group — line 403.
  • يَدِيَ (Q5:28) — line 402.
  • مَعِيَ → مَعِيْ in all its places — lines 398, 417.
  • لِيَ → لِيْ in Q38:23, Q14:22, Q38:69, and وَلِيَ فِيهَا (Q20:18) — lines 417, 419.
  • وَلِيَ دِينِ → وَلِيْ دِينِ (Q109:6) — line 415.
  • مَا لِيَ → مَا لِيْ (Q27:20) — line 416.
  • مَا لِيَ (Q36:22) — Ḥamzah alone: iskān of the yāʾ in waṣl and waqf — line 419.
  • Before lām al-taʿrīf, iskān in thirteen of the fourteen disputed places (عِبَادِيَ in its five, أَرَادَنِيَ, رَبِّيَ الَّذِي, آتَانِيَ الْكِتَابَ, آيَاتِيَ, أَهْلَكَنِيَ, مَسَّنِيَ الضُّرُّ Q21:83, مَسَّنِيَ الشَّيْطَانُ Q38:41, رَبِّيَ الْفَوَاحِشَ Q7:33) — only عَهْدِي (Q2:124) is read with sukūn by Ḥafṣ too — lines 407–410.
• Example: Q6:79 إِنِّي وَجَّهْتُ وَجْهِيْ لِلَّذِي فَطَرَ — sākin yāʾ where Ḥafṣ reads وَجْهِيَ.
• Matn: lines 388–419

Yāʾāt al-zawāʾid (ياءات الزَّوائِد)¶

• Rule: Ḥamzah's single affirmed zāʾidah is أَتُمِدُّونَنِ (Q27:36), which he reads أَتُمِدُّونِّي — a single doubled nūn with the yāʾ affirmed in both waṣl and waqf — line 421 (the nūn-idghām is given in the farsh, line 937).
• Also: دُعَاءِ (Q14:40) — yāʾ affirmed in waṣl (دُعَائِي) — line 425; and in فَمَا آتَانِ (Q27:36) Ḥamzah has no yāʾ in either state, while Ḥafṣ reads آتَانِيَ in waṣl and stops with two wajhs — line 429.
• Matn: lines 420–441

Farsh¶

The complete distinctive farsh of Khallād, in muṣḥaf order — every reading where Khallād differs from Ḥafṣ. Each row gives the verse, Ḥafṣ's reading (for contrast), Khallād's actual reading (determined from the reciters-clause that includes him, never assumed from the variant alone), a Qurʾānic example, and the matn line in Appendix G. Rows where Khallād follows the majority/base reading — i.e. where the variant belongs to a group that excludes Ḥamzah (e.g. Q2:9 يُخَادِعُونَ, read by the Madanī/Makkī/Baṣrī camp while Ḥamzah keeps يَخْدَعُونَ with Ḥafṣ) — are omitted. Rows marked (awaiting confirmation) are decoded from the matn but not yet cross-checked against a printed sharḥ.