Hafs from Aasem Relation
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Well-Known Recitations |
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Ibn Abbas (رضي الله عنهما)
relates from our prophet (صلى الله عليه وسلم):
" أقرأني
جبريل على حرف، فلم أزل أستزيده، ويزيدني حتى انتهى
إلى سبعة أحرف "
(Gabriel recited according
one words, and I kept on asking for more, until it resulted in seven words)
Ubai bin Kaab
says prophet (صلى الله عليه وسلم) was near the Bani Ghaffar's lake. Gabriel (peace be upon him) came to him and
said: " إن الله يأمرك أن تقرأ أمتك القرآن على حرف " (Allah
commands you to recite Quran for your Ummah on one word (Dialect))
prophet (صلى الله عليه وسلم) responded:
" أسأل الله معافاته ومغفرته وإن أمتي لا تطيق
ذلك " (I asked Allah for his forgiveness and remission, my Ummah
cannot tolerate it ) Gabriel came to him for the second time and said:
" إن الله يأمرك أن تقرأ أمتك القرآن على حرفين " (Allah
commands you to recite Quran for your ummah on two words ) he answered:
" أسأل
الله معافاته ومغفرته وإن أمتي لا تطيق ذلك " (I asked Allah for his
forgiveness and remission, my Ummah cannot tolerate it) the third time
Gabriel said:
" إن الله يأمرك أن تقرأ أمتك القرآن على ثلاثة
أحرف "
(Allah commands you to recite Quran for your ummah
on three words) he replied: " أسأل الله معافاته
ومغفرته وإن أمتي لا تطيق ذلك " (I asked
Allah for his forgiveness and remission, my Ummah cannot tolerate it)
the fourth time Gabriel said:
" إن الله يأمرك أن تقرأ
أمتك القرآن على سبعة أحرف فأيما حرف قرأوا عليه فقد أصابوا" (Allah
commands you to recite Quran for your ummah on seven words, and which word
(dialect) they choose to recite according to is right.) (Muslim).
Ibn Omar (رضي الله عنه):
I heard Hesham bin Hakim bin Hizam reciting chapter "الفرقان", in
prophet's lifetime. I listened to his recitation and he recited it according to
many different words (dialects) that prophet never recited such for me so. I
intended to rush at him, but waited until he finished his prayer and saluted.
Then I grappled him and asked: Who has recited this chapter that I heard you
recite? He replied: Prophet recited it to me. I said: You are lying; I swear to
God that prophet himself recited this chapter that I heard from you to me. I
brought him to prophet and said: Oh, prophet of God, I heard this man reciting
chapter Al-Forqan in a way you never recited it to me like that, and you have
recited chapter Al-Forqan to me. He said: Oh, Hesham you recite it. He recited
it as I heard him reciting it before. The prophet said it has been revealed
exactly like this. Then said: You recite it Omar. I recited the chapter as he
had recited it to me before, and he said: It has been revealed to me right so.
Then he continued: (إن القرآن أنزل
على سبعة أحرف فاقرؤوا ما تيسر منه. متفق عليه) This Quran
has been revealed to me on seven words (ways), recite it as you please.
The scholars have different opinions about the meaning of "seven
words". Here are some of them:
The
first point of view: The
seven words are seven dialects among different eloquent Arab tribes like:
Quraish, Huthail, Hwazan and… That was for the differences among those
dialects. This is what Al-Qasim bin Salam, Ibn Atyah and others believe. Ibn
al-Jazri says: Most of scholars think it refers to dialects.
Second
opinion:
Says that, seven words is seven agreed on aspects of
meaning, with different pronunciations. This is what Abul-Fazl Al-Razi, Ibn Qutaybiah, Ibn Al-Jazari etc. think is true. Those seven
aspects are:
- Difference between their singular, dual, plural, muscular
and feminine nouns. Like this verse:
﴿وَالَّذِينَ هُمْ
لأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ﴾ {Al-Mu'minun: 8} where it is recited " لأَمَانَاتِهِمْ " with singular noun.
- Differences in verb declension in past, present or
imperative cases. Like: ﴾ ﴿فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا {
- Differences of words syntaxes. As an example, look at this
verse: ﴿ذُو الْعَرْشِ الْمَجِيدُ﴾ {Al-Buruj: 15} where it is recited as "الْمَجِيدُ" and " الْمَجِيدِ ".
- Variations in shortage and excess of words: ﴿وَمَا
خَلَقَ الذَّكَرَ وَالْأُنثَى﴾ {Al-Lail: 3}
is recited as: " الذَّكَرَ وَالْأُنثَى ".
- Priority variations:
﴿فَيَقْتُلُونَ وَيُقْتَلُونَ﴾
{Al-Tawbah: 111} which is recited as: " فَيُقْتَلونَ ويَقْتُلُون ".
- Overturn (Qalb) and Exchange (Ibdal): ﴿وَانظُرْ
إِلَى العِظَامِ كَيْفَ نُنشِزُهَا﴾ {Al-Baqarah: 259} with letter "" as:
" نُنشِرُُهَا ".
- Difference accents. Differences in "Fathah",
"Imalah" (tilt), "thickening", "thinning",
"clearness" and "merging": ﴿هَلْ أَتَاكَ حَدِيثُ مُوسَى﴾
{Al-Nazeat: 15}is recited with "Fat-ha"
(/æ/) and "Imalah" (tilt) in: "أتى" and " موسى ".
These two views are the most
preferred ones in declaring implications of Seven Words, although the first one
is superior. God knows better.
An important Note: it is
necessary to consider that seven words here are not the same with the seven
ways of recitation which is well-known today. This confusion is the result of
similarity between their names. Seven recitation ways were only known in fourth
century by Imam Ibn Mujahid, who had gathered main recitation ways of reciting
imams. The number of recitation ways was decided to be seven. Sheikh-ul-Islam
Ibn Taymiyah says: "There is no quarrel among creditable scholars on this
point that the seven words which prophet (صلى الله
عليه وسلم) had mentioned and
Quran is revealed according to it, are not the same with seven well-known recitation
ways."
We also must
pay attention that Othman and other companions (رضوان
الله عليهم) gathered Quran on
one word (dialect), which is Quraish tribe's word and that those most
frequented recitation ways are included in seven words.
Ibn Qayem (رحمه الله):
Othman Bin Affan collected the Ummah on one word (Dialect) from the seven
words, so that there couldn't arise any discord in result of their quarrel on
Quran. Other companions (رضي الله عنهم) agreed on that decision too. ("إغاثة اللهفان "
and also in " الطرق الحكمية
")
Knowledge
of
Prophet's
companions were reciting Quran as they have heard from prophet صلى الله عليه وسلم) ) in his lifetime. Dhahabi says in his book "طبقات القراء"
that: the most famous Quran readers among the companions of the prophet (صلى الله عليه وسلم)
are seven: Othman bin Affan, Ali bin Abitalib, Ubai ibn Ka'b, zayd bin Thabit,
Abu Darda', Obn Mas'ud and Abu Musa Al-Ash'ari. Ubai Ibn Ka'b used to recite
Quran for some of the companion like: Abu Hurairah, Ibn Abbas and Abdullah bin
Al-Sa'ib.
According to many of those honorable
companions and the Quran retentive among them, their posterities were reciting
Quran and the Othmany Quran was as their standard book. They tried to be firm
on what they have learned letter by letter and vowel by vowel. Some of them got
well-known in all cities and communities. People were listening to their
recitation and learning from them verse by verse and word by word. Among them
were:
On
Koofah: Al-Aswad bin Yazeed, Masruq
bin Al-Ajad' and Amr bin Sharhabil (They all were students of Ibn Mas'ud),
Abd-ur-Rahman Al-Salmi and Abdullah bin Habib, who was the first person
reciting as to what Othman has collected in Koofah, Sa'eed bin Jubair and
Al-Sha'bi.
Basrah: Al-Hasan Al-Basri, Ibn
Sirin, Qutadah, Yahya bin Ya'mar, Nasr bin Asim and Abdullah bin Abi Ishaq Al-HAdhrami.
Shaam:
Al-Mughairah bin Abu Shahab al-Makhzooni, who had been learned Quran from
Othman, Halid bin Sa'eed, who learned reciting from Abu Darda'.
القراءة.. علما
Then,
inheritors of that first generation increased all over the cities. They focused
on the Quran and tried to keep it with their heart and soul and made it a
science just like other religious sciences. They became leaders others traveled
to them to learn Quran and recitations. Each of them was reciting Quran as he
had learned from his ancestors without any changes. Therefore, there were
different recitations in result of different recitations of their ancestors of
companions. But they were all included in Quraysh word (dialect), which was
Othmanian copy of the Quran's version.
Among this
generation, Abu Ja'far Yazid bin Al-Qa'qa' and Nafi' (in Medina), Muhammad bin
Abd-ur-Rahman Mahis and Abdullah bin Katheer (in Mecca), Isa bin Omar
Al-Thaqafi, Al-Hassan Al-Basari, Asim Al-Hajdari and Abu Amr bin Al-Ala' (in
Basra), Asim bin Abu Al-Nojod, Al-A'mash Suleiman bin Mehran, Hamzah and
Al-Kasaee (in Kufah) and Abdullah bin Amir, were very famous.
During this
time, in the second migratory century, recitation experts arose. They wrote
many books on recitation of each Recitation Imam. They tried to keep recitation
of each Imam alive with all their traits (merging, clearness, hiding, tilt and
other specifications)
Gradually,
number of recitation carriers, and consequently number of recitation ways, was
increased. Recitation ways reached 50 ones. There was a fear of its being a gap
for entering confusion like problem in recitations, which there was fine an
authentic and invalid recitations among them.
A recitation
expert, who could do his best to study and compare various recitation ways
common in Muslim world and to release the most correct and frequent recitation
for the Ummah, to prevent exacerbation of the issue and get into a mess that
everybody recites without a complete insight about recitation aspects and its
principles. Ibn Mujahid was the one who arose to accomplish this job. After a lot
of discussions, comparisons and studying he selected seven main recitation ways
and invited people all around the Muslim world to follow their way.
Ahmad Tamam: www.islamonline.net
The first
person who gathered this knowledge in a book was Imam Abu Ubaid Al-Qasum bin
Salam in third migratory century. He wrote " كتاب القراءات " (Book of Recitations). It is said
the first to write and compile different recitation ways was Hafs bin Omar
al-Dawri. In fourth century Hafiz Abu Bakr bin mujahid Al-Baghdadi, who was one
of the first compilers of seven known recitations, got famous. He died in 324
Hijri. In fifth century Hafiz Imam Abu Amr Othamn bin Sa'eed Al-Dani, writer of
"
التيسير ", about seven
recitation ways, was well-known and became a significant Qari (reciter). He has
many books on this skill.
Imam Makki bin
Abu-Talib Al-Qaysi Al-Qairawani was a significant expert and wrote a lot of
books in Recitation and Quranic knowledge.
Sixth century:
Sheikh of this art who recitation scholars competed to get light and knowledge
from him. He was Shatibiyah and his book was "حرز
الأماني ووجه التهاني "
which is a poem consist of 1173 verses.
He is Abul
Qasim Bin Fairah bin Khalaf bin Ahmad Al-Ra'eeni Al-Shattibi Al-Andolosi. He
died in 590 (Hijri). After him scholars of this art have been shown up in every
generation, they have been Quran carriers, leading recitation science and
accomplishing it, spending their lives to serve it with writing books and doing
researches, until Allah assigned Imam of researchers and sheikh of reciters,
Muhammad bin Al-Jazari Al-Shafi'ee. A lot of people apprenticed in his classes.
He wrote many books, which the most important was " النشر في القراءات العشر " and a poem on Tajweed " المقدمة
فيما على قارئه أن يعلمه
".
Nid' Al-Iman website: www.al-eman.com
Famous
Recitations
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Recitation Imams |
Recitation Narrators |
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SEVEN FREQUENT RECITATION |
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1 |
Nafi'Al-Madani |
Qalun |
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Warsh |
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2 |
Ibn Katheer Al-Makki |
Al-Bazi |
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Qanbal |
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3 |
Abu Amr |
Al-Dawri |
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Al-Susi |
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4 |
Ibn Amir Al-Demashqi |
Hesham |
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Ibn Thakwan |
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5 |
Asim Bin
Obai Al-Nojud Al-Kufi |
Sho'bah |
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Hafs |
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6 |
Hazah Bin
Habib Al-Ziat Al-Kufi |
Khalaf |
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Khallad |
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7 |
Al-KAsa'ee Al-Kufi |
Abu-l-Harith |
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Hafs Al-Dawri |
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THREE RECITATION
COMPLEMENTARY OF TEN |
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8 |
Abu Ja'far Al-Madani |
Ibn Wardan |
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Ibn Jummaz |
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9 |
Ya'qub Al-Basari |
Ruwais |
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Rawh |
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10 |
Khalaf Bin Hesham Al-Bazar |
Ishaq |
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Edris |
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Everything related to any of those ten Imams, is called Recitation
(Qira'ah) " قراءة"
and all that is related to the narrators from an Imam is called a Relation
(Riwayah) "رواية". Like: Recitation of Asim
related from Hafs or recitation of Nafi' related from Warsh and so on.
Ibn Ashur has
mentioned in his commentary " التحرير والتنوير " that: The recitations ways which are used now in Muslim
world are: Recitation of Nafi' related from Qalun,
in some parts in
Charities and Islamic Affairs Ministry of
Authentic
and Bizarre Recitations
The Recitation
ways are divided into two main types: Authentic and Bizarre Recitations.
Authentic Recitation
is the recitation possessing these three elements:
1.
To accord with one of authentic
Arabic language (aspects) dialects.
2.
Be in agreement with Othmanian copy
of Quran.
3.
To be related as a frequent
relation, or with an authentic and well-known document.
Any recitation that has those three elements is a good
way for reciting Quran in prayers. This is what most of scholars believe.
However, the bizarre way of recitation is one which lacks one of those
above mentioned three elements.
Here remains some recitation ways that are suspended. They are some
recitations that have authentic documents, agreed to Arabic language but are
different from Othmanian copy. This one is included in what is called
"Commentary Recitation". It is a commentary recitation, like
recitation of Sa'd ibn Abi Waqqas of this verse: ﴿وله أخت﴾ (Al-Nisa: 176)
that he has recited as: (وله أخت من أم) or Ibn Abbas' recitation of:
مؤمنين﴾ ﴿وكان ورائهم ملك يأخذ كل سفينة
غصباً وأما الغلام فكان أبواه (Al-Kahf: 79-80) which is recited as:
)وكان أمامهم ملك يأخذ كل سفينة
غصباً
وأما الغلام فكان كافراً(.
Scholars say: The purpose of
bizarre recitation ways is for interpreting the well-known recitation ways and
clarifying their meanings. Like Ayeshah and Hafsah's recitations of this verse:
:﴿حافظوا على الصلوات والصلاة الوسطى﴾ (Al-Baqarah: 238) recited as:
(والصلاة الوسطى
صلاة العصر), Ibn Mas'ud's recitation of: ﴿فاقطعوا أيديهما﴾ (Al-Ma'eedah: 38) recited as: (فاقطعوا
أيمانهما), Jabir's recitation of the verse: ﴿فإن الله من
بعد إكراههن غفور رحيم﴾ (Al-Noor:
33) recited as: (من بعد إكراههن
لهن غفور رحيم). These words (recitations) and
similar ones became commentaries for the Holy Quran.
They all have agreed on what is
other than those ten recitation ways is bizarre and unfrequented and it is not
considered as Quran, it is not correct to be used in prayers or be recited for
God. But it can be taught, learned and collected to show one of aspects of
language and its structure.
Note:
The connection
between the seven recitation and seven known reciters is selection and being
well-known connection, not of opinion and desire. It is about following the
relations and heritage. The recitations are based on gaining and narrating not
judgment or deductions. All the recitations reached us in an credible way,
frequent or well-known, are revealed from Allah to our prophet (صلى الله عليه وسلم),
therefore we see the scholars avoid
getting Quran from any way other than from direct acquiring, hearing or viva
voce way.
Allah is gracious
and guide to the right path and all praises are due to the lord of all
universe.
Charities and Islamic Affairs Ministry of
* Hafs from Asim Relation
This program
just contains study on the relation of Hafs from Asim which is the most widespread
relation all around the world.
Hafs: Abu Amr Hafs
bin Sulaeman Al-Asadi Al-Kufi, was born in 90 (Hijri) and died in 180 (hijri).
Asim: Abu Bakr Asim
bin Abi Al-Nujud Al-Asadi Al-Kufi, a credible narrator Imam. And one of
ten famous Reciters. Died in 127 (Hijri).
Asim Al-Kufi
has recited Quran to Zar bin Habish and Abu Abd-ur-Rahman Salmi and both of
them to Ibn Mas'ud, Ali bin Abi-Talib, Othman bin Affan, Ubai ibn Ka'b and Zaid
ibn Thabit (رضي الله عنهم).