Khalaf ibn Hisham

خلف بن هشام

767 CE · 150 AH – c. 848 CE · c. 233 AH† †

† Hijri date derived by computation from the Gregorian/Julian date; it may differ from the transmitted date by a day or two.

One of the ten canonical reciters of the Qur'an, from Baghdad. The sources agree that his readings are authoritative.

Depth

At a glance

Roles
Scholar
Counted among
Sunni
Era
The Early Abbasid Caliphate
Region
Levant & Iraq
Review
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Life in time

725750775800825850875900925 c. c.
The Early Abbasid Caliphate · Abbasid Fragmentation · The Umayyad Period Contemporaries: Ibn al-A'rabi, Muhammad ibn Ziyad · Al-Husayn ibn al-Dahhak al-Khali' · Ibn Abi Usama, al-Harith ibn Muhammad · Bayazid al-Bistami · Tha'lab, Ahmad ibn Yahya

Scripture and its sciences

Place in the story

  • ScholarTradition

Roles are dated and sourced; the museum describes the act and attributes the judgement.

The long-form text for this entry has not been written yet. The facts and connections below come from the museum's data.

People and things also explored

Command, prohibition and capacity· Bid'a (religious innovation)· Sacred hadith (hadith qudsi)· Seeking knowledge· Connectedness of the isnad and proven hearing· The Qur'an as the speech of God (in the Tahawi creed)· The pause of revelation (Fatra)· The first revelation

Sources

  • Mawsu'at A'lam al-Ulama' wa-l-Adaba' al-Arab wa-l-Muslimin — Dar al-Jil / ALECSO
Cite this page

islam.museum contributors. “Khalaf ibn Hisham”. islam.museum, https://islam.museum/en/person/khalaf-ibn-hisham/. CC BY-SA 4.0. Accessed 2026-10-13.

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Wing

People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Command, prohibition and capacity

The duty of complying with prohibitions by avoidance, and with commands according to one's capacity; in Abu Hurayra's hadith 'what I forbid you, avoid, and what I command you, do of it what you can' — its occasion, per Ibn Rajab, being the questioner who asked when hajj was imposed 'every year?' until he said it three times and was told 'had I said yes it would have been obligatory and you could not have managed'; Ibn Rajab derives from it the prohibition of asking about what is not needed, of asking out of obstinacy, frivolity or mockery, of asking about what God has hidden from His servants, and of questions on the lawful and unlawful that might draw stricter rulings, noting that licence to ask was for bedouins and delegations, not the residents of Medina; and in Abu Sa'id al-Khudri's hadith — the thirty-fourth — the three grades of changing evil by hand, then tongue, then heart, according to capacity, that being the weakest of faith, corroborated by Ibn Masud's report that whoever struggles against the successors who say what they do not do with hand, tongue or heart is a believer, and beyond the heart there is not a mustard-seed of faith (pp. 218–222, 698–699).