Ibn Wardān ʿan Abī Jaʿfar¶

ʿĪsā ibn Wardān al-Madanī, Abū al-Ḥārith (d. c. 160 AH), the first rāwī of أَبُو جَعْفَرٍ يَزِيدُ بْنُ الْقَعْقَاعِ الْمَدَنِي (Abū Jaʿfar al-Madanī, d. 130 AH), the imām of recitation in Madinah before Nāfiʿ and one of Nāfiʿ's own teachers. Ibn Wardān read to Abū Jaʿfar directly and was also a senior companion of Nāfiʿ. See the imām's overview.

Uṣūl¶

Istiʿādhah (الاسْتِعاذة)¶

• Rule: The standard istiʿādhah أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ, said aloud, as Ḥafṣ.
• Explanation: The Durrah omits the istiʿādhah chapter entirely because all three of its imāms follow their reference readers in its ruling, wording, and audibility (al-Īḍāḥ p.18).
• Matn: Durrah — bāb omitted by design

Basmalah between sūrahs (البَسْمَلة بَين السُّورَتَين)¶

• Rule: Abū Jaʿfar always recites the basmalah between every two sūrahs — one way only, no sakt or waṣl option.
• Explanation: The Durrah names him (أَئِمَّةٌ, whose hamzah is his ramz) precisely because he diverges from Warsh's three-way choice; against Qālūn he matches. Before al-Tawbah there is no basmalah, and the Anfāl→Tawbah junction takes waqf, sakt, or waṣl like his aṣl (al-Īḍāḥ pp.18–19).
• Example: … الرَّحِيمِ ۝ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ۝ قُلْ أَعُوذُ …
• Matn: Durrah line 10

Madd muttaṣil and munfaṣil (المَدّ المُتَّصِل والمُنْفَصِل)¶

• Rule: Muttaṣil: tawassuṭ — 4 ḥarakāt (as Ḥafṣ). Munfaṣil: qaṣr — 2 ḥarakāt.
• Explanation: The Durrah gives all three imāms tawassuṭ, then shortens the munfaṣil for Abū Jaʿfar and Yaʿqūb (أَلَا حُزْ). This matches Qālūn's qaṣr way and gives the reading its light, flowing feel (al-Īḍāḥ p.33).
• Example: جَاءَ, السَّمَاءِ at 4; بِمَا أُنْزِلَ, يَا أَيُّهَا at 2.
• Matn: Durrah line 22

Al-Fātiḥah: مَلِكِ and الصِّرَاط (فاتِحة الكِتاب)¶

• Rule: مَلِكِ يَوْمِ الدِّينِ without alif (unlike Ḥafṣ's مَالِكِ); الصِّرَاط with pure ṣād.
• Explanation: Both by silence: the Durrah names Yaʿqūb and Khalaf for مَالِكِ and Ruways for the sīn, so Abū Jaʿfar stays with Nāfiʿ in both (al-Īḍāḥ p.19).
• Matn: Durrah lines 10–11

Mīm al-jamʿ (مِيم الجَمْع)¶

• Rule: The plural mīm takes ḍamm + ṣilah (a wāw) before any voweled letter — hamzah or not: عَلَيْهِمُو، قُلُوبِهِمُو وَ…
• Explanation: This is broader than both of Nāfiʿ's rāwīs — Qālūn has the ṣilah only as one of two ways, Warsh only before a hamzah — so the Durrah states it for Abū Jaʿfar explicitly (أَصْلٌ). Before a sākin the mīm takes ḍamm with kasr of a preceding hāʾ (عَلَيْهِمُ الْقِتَالُ with kasrah–ḍammah); at waqf the mīm is sākin and the hāʾ keeps its kasr (al-Īḍāḥ pp.21–22).
• Example: خَتَمَ اللَّهُ عَلَى قُلُوبِهِمُو وَعَلَى سَمْعِهِمُو (Q2:7); عَلَيْهِمُ الْقِتَالُ (Q2:246).
• Matn: Durrah line 13

Hāʾ al-ḍamīr (هاء الضَّمير)¶

• Rule: The pronoun hāʾ after a sākin yāʾ keeps its kasrah everywhere, as Ḥafṣ: عَلَيْهِمْ، فِيهِمْ، إِلَيْهِمْ.
• Explanation: The ḍamm rules of this bāb belong to Yaʿqūb (and Ruways); the Īḍāḥ states that Abū Jaʿfar reads with kasr in everything Yaʿqūb ḍamms (p.21).
• Matn: Durrah lines 11–12

Idghām kabīr — تَأْمَنَّا only (الإدْغام الكَبير)¶

• Rule: Abū Jaʿfar has no idghām kabīr — with one striking exception: لَا تَأْمَنَّا (Q12:11) is read with pure idghām (idghām maḥḍ) — no ishmām and no rawm at all.
• Explanation: Every other reader of the ten keeps a pointer to the assimilated vowel there (ishmām or ikhtilās); Abū Jaʿfar alone merges the nūn completely (al-Īḍāḥ p.25).
• Example: مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ — plain doubled nūn.
• Matn: Durrah line 16

Hāʾ al-kināyah — iskān words (هاء الكِناية)¶

• Rule: The hāʾ is sākin in: يُؤَدِّهْ (both places, Q3:75), نُوَلِّهْ and نُصْلِهْ (Q4:115), نُؤْتِهْ (Q3:145 twice, Q42:20), فَأَلْقِهْ (Q27:28).
• Explanation: Here Abū Jaʿfar departs from Nāfiʿ (who reads these with kasr) and matches the iskān a Ḥafṣ-trained reader may know from other readings (al-Īḍāḥ p.28).
• Matn: Durrah line 18

Hāʾ al-kināyah — Ibn Wardān's specific words (هاء الكِناية — ما انفرد به ابن وردان)¶

• Rule:
  • وَيَتَّقْهِ (Q24:52): iskān of the hāʾ — يَتَّقْهْ.
  • يَرْضَهُ (Q39:7): ishbāʿ — يَرْضَهُو, with the wāw-ṣilah.
  • أَرْجِهْ (Q7:111, Q26:36): kasr of the hāʾ without ṣilah and without hamzah — أَرْجِهِ, exactly like Qālūn.
  • تُرْزَقَانِهِ (Q12:37): qaṣr (ikhtilās) of the hāʾ's kasrah — he alone among the ten's transmitters shortens it here.
  • يَأْتِهِ (Q20:75): ishbāʿ — يَأْتِهِي (this is Abū Jaʿfar's reading through both rāwīs, stated for the imām with Rawḥ).
  • بِيَدِهِ (its four places): ishbāʿ, as the aṣl.
• Explanation: This bāb is where Abū Jaʿfar's two rāwīs differ most; Ibn Jammāz's positions are the mirror image on several words (see his chapter). All assignments are named explicitly in al-Īḍāḥ (pp.28–31).
• Matn: Durrah lines 19–21

Two hamzahs in one word (الهَمْزَتان في كَلِمة)¶

• Rule: The second hamzah is softened (tashīl bayna bayna) with a separating alif (idkhāl) before it — the gentlest treatment among the ten.
• Explanation: أَأَنْذَرْتَهُمْ → أَـٰأَنْذَرْتَهُمْ with the alif then the softened hamzah. In the ءَآمَنْتُمْ class (Aʿrāf, Ṭāhā, Shuʿarāʾ) he keeps the istifhām with tashīl but no idkhāl — no reader inserts the alif in that word. In أَئِنَّكَ لَأَنْتَ (Q12:90) he reads a single hamzah as a statement (إِنَّكَ), like Ibn Kathīr; in أَأَنْ كَانَ (Q68:14) and أَذْهَبْتُمْ (Q46:20) he reads two hamzahs as a question, each treated by his tashīl-with-idkhāl rule (al-Īḍāḥ p.36).
• Matn: Durrah lines 23–26

The repeated istifhām (الاسْتِفْهام المُكَرَّر)¶

• Rule: In the eleven verses where the question is doubled (أَئِذَا كُنَّا تُرَابًا … أَئِنَّا لَـ…-class), Abū Jaʿfar reads the first word as a statement (إِذَا) and keeps the question in the second in nine places: al-Raʿd (5), al-Isrāʾ (49, 98), al-Muʾminūn (82), al-Sajdah (10), the second Ṣāffāt place (53), al-Naml (67), al-ʿAnkabūt (28–29), al-Nāziʿāt (10–11). In two places he does the reverse — question first, statement second: the first Ṣāffāt place (16) and al-Wāqiʿah (47).
• Explanation: Wherever he reads the question, the two hamzahs follow his rule — tashīl of the second with the separating alif (al-Īḍāḥ pp.37–38).
• Matn: Durrah lines 25–26

Two hamzahs from two words (الهَمْزَتان من كَلِمَتَين)¶

• Rule: When the two hamzahs agree in vowel (جَاءَ أَجَلُهُمْ، هَؤُلَاءِ إِنْ، أَوْلِيَاءُ أُولَئِكَ): tashīl of the second, in waṣl. When they disagree: as Nāfiʿ/Qālūn (tashīl or ibdāl by the five known cases).
• Explanation: The agreeing-hamzahs tashīl is stated for Abū Jaʿfar (with Ruways); the disagreeing cases are by silence = his aṣl (al-Īḍāḥ pp.39–40).
• Matn: Durrah line 27

The single sākin hamzah — ibdāl (إبْدال الهَمْز السّاكِن)¶

• Rule: Every hamzah with original sukūn becomes the madd letter of the preceding vowel: يُؤْمِنُونَ → يُومِنُونَ, الْبِئْرِ → الْبِيرِ, اقْرَأْ → اقْرَا — whether fāʾ, ʿayn, or lām of the word.
• Exceptions (taḥqīq kept): أَنْبِئْهُمْ (Q2:33) and نَبِّئْهُمْ (Q15:51, Q54:28). But نَبِّئْنَا and نَبَّأْتُكُمَا (Q12:36–37) are replaced.
• Conditions: No ibdāl if the sukūn is grammatical-accidental (مَنْ يَشَإِ اللَّهُ keeps its hamzah — though stopping on it restores the ibdāl), and no ibdāl of a hamzah that is only sākin because of waqf (الْمَلَأُ، لُؤْلُؤٌ).
• Explanation: This is the widest ibdāl system among the ten — broader than al-Sūsī's (which this rule resembles) because it extends into the voweled-hamzah classes below (al-Īḍāḥ pp.41–42).
• Matn: Durrah line 28

The voweled hamzah — softening word-classes (تَغْييرات الهَمْز المُتَحَرِّك)¶

• Rule:
  • Fatḥah-hamzah after ḍamm (as fāʾ of the word) → wāw: مُؤَجَّلًا → مُوَجَّلًا, مُؤَذِّنٌ, يُؤَاخِذُ, يُؤَخِّرَ (but not فُؤَاد، سُؤَال — the hamzah there is not the word's fāʾ). In يُؤَيِّدُ (Q3:13) Ibn Wardān keeps the hamzah (the ibdāl there is Ibn Jammāz's alone).
  • Fatḥah-hamzah after kasr → yāʾ in thirteen words: قُرِئَ، اسْتُهْزِئَ، رِئَاءَ، نَاشِئَةَ، لَنُبَوِّئَنَّهُمْ، لَيُبَطِّئَنَّ، شَانِئَكَ، خَاسِئًا، مُلِئَتْ، الْخَاطِئَة، مِائَة، فِئَة — and مَوْطِئًا (Q9:120) with khulf (both ibdāl and taḥqīq transmitted).
  • Ḍammah-hamzah after kasr (before wāw) → dropped, with ḍamm of the preceding letter: مُسْتَهْزِءُونَ → مُسْتَهْزُونَ, مُتَّكِـُٔونَ → مُتَّكُونَ, أَنْبِئُونِي → أَنْبُونِي, اسْتَهْزِءُوا → اسْتَهْزُوا. In الْمُنْشِئُونَ (Q56:72) Ibn Wardān has khulf (drop or keep); Ibn Jammāz drops it outright.
  • Ḍammah-hamzah after fatḥ → dropped in يَطَئُونَ → يَطَوْنَ, تَطَئُوهَا → تَطَوْهَا, تَطَئُوهُمْ → تَطَوْهُمْ; and the fatḥah-after-fatḥ hamzah drops in مُتَّكَأً → مُتَّكًا (Q12:31).
  • Kasrah-hamzah after kasr before yāʾ → dropped in خَاطِئِينَ → خَاطِينَ, مُتَّكِئِينَ → مُتَّكِينَ, الْمُسْتَهْزِئِينَ → الْمُسْتَهْزِينَ (these three only, per al-Taḥbīr).
  • Ibdāl + idghām: جُزْءًا → جُزًّا, كَهَيْئَةِ → كَهَيَّةِ, النَّسِيءُ → النَّسِيُّ, رِءْيًا → رِيًّا, الرُّءْيَا → الرُّيَّا (but تُؤْوِي and تُؤْوِيهِ take ibdāl without idghām — two clear wāws).
  • Tashīl bayna bayna in five words: أَرَأَيْتَ (and its family, wherever it comes), إِسْرَائِيلَ, كَأَيِّنْ (read كَائِنْ like Ibn Kathīr, then softened), اللَّائِي, هَا أَنْتُمْ — with tawassuṭ or qaṣr of the madd letter before the softened hamzah where one precedes.
  • Taḥqīq kept in لِئَلَّا (against Warsh's way).
  • النُّبُوءَة / النَّبِيء class → ibdāl and idghām: he reads النُّبُوَّة، النَّبِيّ، النَّبِيُّونَ، الْأَنْبِيَاء exactly like Ḥafṣ — diverging from Nāfiʿ, who keeps the hamzah.
• Explanation: Together with the sākin-hamzah rule this produces the softest hamzah-profile of the ten readings; every list above is itemized with its exceptions in al-Īḍāḥ (pp.42–47).
• Matn: Durrah lines 29–35

Naql (النَّقْل)¶

• Rule (Ibn Wardān): Naql — the hamzah's vowel moves to the sākin before it — in three cases only: الْآنَ (declarative, wherever it comes) → الَانَ; آلْآنَ (interrogative, both places in Yūnus); رِدْءًا (Q28:34, an Abū Jaʿfar rule through both rāwīs) → رِدَا with the tanwīn turned into an alif in waṣl and waqf alike; and مِلْءُ (Q3:91) → مِلُ الْأَرْضِ.
• Explanation: الْآنَ and مِلْءُ are Ibn Wardān's alone — Ibn Jammāz pronounces the hamzah in full there. Everything else in the Qurʾān: no naql (al-Īḍāḥ pp.48–49).
• Matn: Durrah line 36

Idghām ṣaghīr and related meetings (الإدْغام الصَّغير)¶

• Rule — iẓhār: ذال إِذْ (at all six letters — as Nāfiʿ), دال قَدْ (all eight), تاء التأنيث (all six), the lām of هَلْ/بَلْ (at every letter), فَنَبَذْتُهَا (Q20:96), the اغْفِرْ لِي class (sākin rāʾ before lām), يُرِدْ ثَوَابَ (Q3:145, both), the dāl of كهيعص, أُورِثْتُمُوهَا, يَلْهَثْ ذَلِكَ (Q7:176), and ارْكَبْ مَعَنَا (Q11:42).
• Rule — idghām: لَبِثْتَ / لَبِثْتُمْ → لَبِتَّ / لَبِتُّمْ, and عُذْتُ → عُتُّ (Q40:27, Q44:20); and he assimilates أَخَذْتُ / اتَّخَذْتُمْ-class as normal (the iẓhār there is Ruways's).
• The muqaṭṭaʿāt: the nūn of يس والقرآن and ن والقلم is pronounced clearly (iẓhār) — a consequence of his sakt on every spelled-out letter (see the farsh of al-Baqarah); likewise طسم is read with iẓhār of its nūn.
• Matn: Durrah lines 38–41

Nūn sākinah and tanwīn — the خ/غ ikhfāʾ (النُّون السّاكِنة والتَّنْوين)¶

• Rule: Abū Jaʿfar applies ikhfāʾ with ghunnah to the sākin nūn and tanwīn before خ and غ: مِنْ خَيْرٍ, مِنْ غَيْرِكُمْ, يَوْمَئِذٍ خَاشِعَةٌ — unique among the ten.
• Exceptions (iẓhār kept): فَسَيُنْغِضُونَ (Q17:51), إِنْ يَكُنْ غَنِيًّا (Q4:135), الْمُنْخَنِقَةُ (Q5:3).
• Explanation: The rest of the throat letters keep iẓhār as normal (al-Īḍāḥ p.55).
• Matn: Durrah line 42

Imālah — none at all (الفَتْح والإمالة)¶

• Rule: Abū Jaʿfar reads the entire imālah chapter with fatḥ — every alif that Nāfiʿ inclines (kubrā or ṣughrā, through either rāwī) is fully opened. Like Ibn Kathīr among the seven, he has no imālah whatsoever.
• Explanation: «قرأ بفتح جميع باب الإمالة… فليس له إمالة مطلقًا» (وَافْتَحِ الْبَابَ, al-Īḍāḥ p.58).
• Matn: Durrah line 45

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

• Rule: All rāʾs and lāms exactly like Qālūn — the standard tafkhīm/tarqīq a Ḥafṣ reader knows, with none of Warsh's extended tarqīq or thickened lāms.
• Waqf on يَا أَبَتِ: with hāʾ — يَا أَبَهْ (Yūsuf, Maryam, al-Qaṣaṣ, al-Ṣāffāt), with Yaʿqūb, against the rasm's tāʾ.
• أَيًّا مَّا تَدْعُوا (Q17:110): he stops on مَا, as his aṣl.
• وَيْكَأَنَّهُ / وَيْكَأَنَّ (Q28:82): he stops on the hāʾ and the nūn respectively, with Yaʿqūb and Khalaf.
• Matn: Durrah lines 46, 50–51

Yāʾ al-iḍāfah (ياء الإضافة)¶

• Rule: Abū Jaʿfar reads the first-person yāʾ exactly like Qālūn in all six categories of the bāb — opening where Qālūn opens, closing where he closes — with three exceptions:
  • وَلِيَ دِينِ (Q109:6): iskān — وَلِيْ دِينِ — against Nāfiʿ's fatḥ in both riwāyahs;
  • إِخْوَتِي (Q12:100): fatḥ — إِخْوَتِيَ — where Qālūn closes;
  • رَبِّي in وَلَئِنْ رُجِعْتُ إِلَى رَبِّي (Q41:50): fatḥ, one way — where Qālūn has two ways.
• Explanation: «قرأ مثل قالون في ياءات الإضافة في أقسامها الستة… ثم استثنى الناظم لأبي جعفر ثلاثة مواضع» (al-Īḍāḥ pp.65–66). A reader who knows Qālūn's chapter carries this bāb over wholesale with those three changes.
• Matn: Durrah line 52

Yāʾāt al-zawāʾid (الياءات الزَّوائِد)¶

• Rule: Where Abū Jaʿfar affirms an extra yāʾ, he affirms it in waṣl only (dropped at waqf). He affirms:
  • the thirteen-word Ḥirz agreement list (named in the Durrah): الدَّاعِ (Q2:186) and يَدْعُ الدَّاعِ (Q54:6), وَاتَّقُونِ (Q2:197), تَسْأَلْنِ (Q11:46), تُؤْتُونِ (Q12:66), وَاخْشَوْنِ (Q5:44 — not Q2:150, affirmed by all; nor Q5:3), أَشْرَكْتُمُونِ (Q14:22), الْبَادِ (Q22:25), تُخْزُونِ (Q11:78), قَدْ هَدَانِ (Q6:80), وَاتَّبِعُونِ (Q43:61), كِيدُونِ (Q7:195), دَعَانِ (Q2:186), خَافُونِ (Q3:175);
  • دُعَاءِ (Q14:40) — in waṣl, named for him separately;
  • and beyond the named list, whatever Qālūn affirms (إِنْ تَرَنِ Q18:39, اتَّبِعُونِ أَهْدِكُمْ Q40:38…) — when Nāfiʿ's rāwīs split and the Durrah is silent, Abū Jaʿfar reads like Qālūn (al-Īḍāḥ p.75).
• Both states (his two additions): إِنْ يُرِدْنِ الرَّحْمَنُ (Q36:23) and أَلَّا تَتَّبِعَنِ (Q20:93) — the yāʾ open in waṣl, sākin at waqf — beyond even Yaʿqūb's set.
• Dropped in both states: فَبَشِّرْ عِبَادِ (Q39:17), يَا عِبَادِ فَاتَّقُونِ's عِبَادِ (Q39:16). In فَمَا آتَانِ (Q27:36): open yāʾ in waṣl, dropped at waqf — his own four-way corner of that famous word.
• Matn: Durrah lines 56–61

Ibn Wardān — التَّلَاقِ والتَّنَادِ (ما انفرد به)¶

• Rule: Ibn Wardān affirms the yāʾ in waṣl in يَوْمَ التَّلَاقِ (Q40:15) and يَوْمَ التَّنَادِ (Q40:32); Ibn Jammāz drops both in both states (with Khalaf; Yaʿqūb affirms both in both states as verse-heads).
• Matn: Durrah line 60

Farsh¶

The word-by-word readings the Durrah states for Abū Jaʿfar (both rāwīs unless noted), in muṣḥaf order. Readings marked "as Ḥafṣ" are still listed — they are places where Abū Jaʿfar departs from Nāfiʿ, so a reader applying the "silence = Nāfiʿ" rule needs them. Everything not listed follows Nāfiʿ's reading 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)¶