Final part of debate v1

  First: An introduction in which we mention the origin of the difference in readings between the anomalous and the ten and their relationship to the seven letters .

It is known and self-evident to any student of knowledge in reading or hadith that the origin of the difference in readings goes back to the Prophet, may God bless him and grant him peace, since what is agreed upon among the scholars of Ahl as-Sunnah wa’l-Jama’ah is that the revelation came down to the Prophet, may God bless him and grant him peace, in seven letters.

We read from Sahih al-Bukhari, Book of the Virtues of the Qur’an, Chapter on the Revelation of the Qur’an in Seven Letters

4706: Sa’id ibn ‘Ufayr told us, Al-Layth told me, ‘Aqil told me, on the authority of Ibn Shihab, who said: ‘Urwah ibn al-Zubayr told me that al-Miswar ibn Makhrama and ‘Abd al-Rahman ibn ‘Abd al-Qari told him that they heard ‘Umar ibn al-Khattab say: I heard Hisham ibn Hakim ibn Hizam reciting Surat al-Furqan during the life of the Messenger of God, may God bless him and grant him peace. I listened to his recitation, and I saw that he was reciting in many letters that the Messenger of God, may God bless him and grant him peace, had not taught me. I almost tried to argue with him during the prayer, but I was patient until he finished, so I embraced him with my cloak and said: Who taught you this surah that I heard you recite? He said: The Messenger of God, may God bless him and grant him peace, taught it to me. I said: You have lied, for the Messenger of God, may God bless him and grant him peace, taught it to me. He (peace and blessings of Allah be upon him) taught me to recite it in a way other than the way I recited it. So I took him and led him to the Messenger of Allah (peace and blessings of Allah be upon him) and said: I heard this man reciting Surat Al-Furqan in a way that you did not teach me. The Messenger of Allah (peace and blessings of Allah be upon him) said: Send him and recite, O Hisham. So he recited to him the way I heard him recite. The Messenger of Allah (peace and blessings of Allah be upon him) said: It was revealed in this way. Then he said: Recite, O Umar. So I recited the way he taught me. The Messenger of Allah (peace and blessings of Allah be upon him) said: It was revealed in this way. This Qur’an was revealed in seven ways, so recite whatever is easy for you of it .

And we read from Sahih Muslim, the Book of the Prayer of Travelers and Shortening It, the Chapter on Clarifying that the Qur’an is in Seven Letters and Clarifying Its Meaning

273 - (820) Muhammad ibn Abdullah ibn Numayr told us, my father told us, Ismail ibn Abi Khalid told us, on the authority of Abdullah ibn Isa ibn Abd al-Rahman ibn Abi Laila, on the authority of his grandfather, on the authority of Ubayy ibn Ka’b, who said: I was in the mosque, and a man entered praying.Then he recited a recitation that I did not approve of, then another came in and recited a recitation different from that of his companion. When we finished the prayer, we all went in to the Messenger of Allah (may Allah bless him and grant him peace). I said: This one recited a recitation that I did not approve of, and another came in and recited a recitation different from that of his companion. So the Messenger of Allah (may Allah bless him and grant him peace) ordered them to recite, and the Prophet (may Allah bless him and grant him peace) approved of it. May God’s prayers and peace be upon him, their affair, so I fell into my soul from the denial, and I was not in ignorance, so when the Messenger of God, may God’s prayers and peace be upon him, saw what had overtaken me, he struck my chest, and I sweated profusely and it was as if I was looking at God Almighty with fear, so he said to me: “O Ubayy, I was sent to recite the Qur’an according to one letter, so I replied to him to make it easy for my nation, He returned to me the second time: Read it in two letters. I returned to him: Make it easy for my nation. He returned to me the third time: Read it in seven letters. For every return I made, you will have a question to ask me. I said: O Allah, forgive my nation, O Allah, forgive my nation. I delayed the third time for a day when all of creation will turn to me, even Abraham, may Allah bless him. Allah's peace and blessings be upon him.

We have several benefits and results from these two hadiths:

First: The readings that are confirmed to the companions of the Messenger of Allah, may Allah bless him and grant him peace, originated from the Prophet, may Allah bless him and grant him peace, whether they were correct or irregular.

Second: The difference in reading goes back to the Prophet, may Allah bless him and grant him peace, not to distortion.

Third: Proving the existence of a reading from the correct Sunnah that differs from the ten readings is not evidence of distortion, but rather it goes back to it being from the seven letters .
It is also agreed upon that Gabriel, peace be upon him, used to review the Qur’an with the Prophet, may God bless him and grant him peace, every year in Ramadan, except for the last year, when Gabriel, peace be upon him, reviewed the Qur’an to him twice.
We read from Sahih al-Bukhari, Book of the Virtues of the Qur’an,
Chapter: Gabriel used to review the Qur’an with the Prophet, may God bless him and grant him peace. Masruq said, on the authority of Aisha, on the authority of Fatima, peace be upon her, that the Prophet, may God bless him and grant him peace, confided in me that Gabriel used to review the Qur’an with me every year, and this year he reviewed it with me twice, and I do not think that my time has come except that it is near.
4711 Yahya ibn Qaz’ah narrated to us, Ibrahim ibn Sa’d narrated to us, on the authority of al-Zuhri, on the authority of Ubaydullah ibn Abdullah, on the authority of Ibn Abbas, who said: The Prophet, may God bless him and grant him peace, was the most generous of people with goodness, and he was most generous in the month of Ramadan , because Gabriel used to meet him every night in the month of Ramadan until it ended, and the Messenger of God, may God bless him and grant him peace, would review the Qur’an with him. When Gabriel met him, he was more generous with goodness than the blowing wind.

Sahih al-Bukhari, Book of the Virtues of the Qur’an (same previous chapter)
4712 Khalid ibn Yazid narrated to us, Abu Bakr narrated to us, on the authority of Abu Hasin, on the authority of Abu Salih, on the authority of Abu Hurairah said: The Qur’an was recited to the Prophet, may God bless him and grant him peace, once every year, so he recited it to him twice in the year in which he died. He used to seclude himself every year for ten days, so he secluded himself for twenty days in the year in which he died.

This presentation is known as the last presentation and was attended by a group of companions such as Zaid bin Thabit and Ibn Masoud.
We read from the book Al-Burhan fi Ulum Al-Quran, Part One, Type Thirteen, History of the Qur’an and the Differences in the Mushafs:
((Abu Abd Al-Rahman Al-Salami said: The reading of Abu Bakr, Umar, Uthman, Zaid bin Thabit, the Muhajireen and the Ansar was one; they used to read the general reading, which is the reading that the Messenger of God - may God bless him and grant him peace - read to Gabriel twice in the year in which he died. Zaid had witnessed the last presentation and he used to teach the people with it until he died, and therefore Abu Bakr relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf. ))

Most of the companions of the Messenger of God - may God bless him and grant him peace - would only read the last presentation, and some of them did not witness the last presentation so they read the presentations that came before it (which is what is now known as the anomalous readings), and some of them used to read the last presentation and the presentations that came before it (so they combined what is known as the correct reading and the anomalous).
We read from Mushkil al-Athar by Imam al-Tahawi, may God have mercy on him, the chapter on explaining the problematic aspects of what was narrated regarding letters that are the same in script but different in pronunciation

: ((Then their difference in pronunciation of these letters is likely to be that one of them attended the Messenger of God, may God bless him and grant him peace, and he recited them, so he took them from him as he heard him recite them, then Gabriel, may God bless him and grant him peace, presented them to him. Then the Messenger of Allah, may Allah bless him and grant him peace, recited to the people the recitation that Gabriel, may Allah bless him and grant him peace, had returned from what he had recited before to what he had recited to him after that. Some of his companions were present at that time, and some of them were absent from him. So whoever was present at that time recited what he had recited from those letters according to the second recitation. And the one who attended the first reading and was absent from the second reading did not know about that, so he adhered to the first reading, and that was from him like what was from the Messenger of Allah, may Allah bless him and grant him peace, in the rulings that Allah the Most High abrogated after that on his tongue with what he abrogated it with, and from what some of them stopped at the first ruling and the second ruling, so it became To the second ruling, and some of them were absent from the second ruling from those who attended the first ruling and knew it, so they remained on the first ruling, and each group of them was on his assumption and on what is taken into account, so it is like those letters that we mentioned, and we mentioned their differences in it from the Qur’an on this meaning, and each group of them is on what it is on from it Praiseworthy, and all the readings are from Allah the Most High. It is not necessary to rebuke whoever reads something from them and contradicts what is other than it. We ask Allah the Almighty for success . And what we read from Sunan Saeed bin Mansour, the Book of Interpretation, Sunan Saeed bin Mansour, may Allah have mercy on him, the Book of Interpretation,

indicates this.



Saeed told us, on the authority of Abu Muawiyah, on the authority of Al-A’mash, on the authority of Ibrahim, on the authority of Hammam bin Al-Harith, who said: Abu Darda’ was teaching a man: “The tree of Zaqqum is food for the sinner.” The man kept saying: “The food of the orphan.” When Abu Darda’ saw that he did not understand, he said: “The tree of Zaqqum is food for the wicked .”

We read from the book “The Virtues of the Qur’an” by Al-Qasim bin Salam, Part One:

Abu Mu’awiyah narrated to us, on the authority of Al-A’mash, on the authority of Abu Wa’il, on the authority of Abdullah, who said: I heard the recitation and found them to be close together, so recite as you have learned, and beware of disagreement and exaggeration, for it is like one of you saying: Come and go .

When the Commander of the Faithful, Uthman, may God be pleased with him, copied the Qur’an, the basis for his reliance in the process of copying was the final presentation, as he burned the remaining copies of the Qur’an that contained readings that differed from what was in the final presentation, because he considered them to be abrogated. Thus, we have what is known as the ten readings or the reading of the Uthmanic Qur’an.
In Al-Mustadrak Al-Hakim, Part Two, Book of Interpretation
, 2857 - Ja’far bin Muhammad bin Nasir Al-Khaldi informed us, on the authority of Ali bin Abdul Aziz Al-Baghawi, in Mecca, on the authority of Hajjaj bin Al-Munhal, who said: Hammad bin Salamah informed us, on the authority of Qatada, on the authority of Al-Hasan, on the authority of Samurah, may God be pleased with him, who said: “ The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in presentations.” They would say: This reading of ours is the final presentation .
The chain of transmission of the narration is good, Imam Ibn Hajar, may God have mercy on him, in Fath al-Bari, a commentary on Sahih al-Bukhari, in the Book of the Virtues of the Qur’an, in the chapter on Gabriel presenting the Qur’an to the Prophet, may God bless him and grant him peace. He said, “Its chain of transmission is good.”
Another indication that the abrogation was during the last presentation is that
al-Suyuti, may God have mercy on him, said in al-Itqan, part one
: “Ibn Ashtah narrated in al-Masahif and Ibn Abi Shaybah in his Fadha’il, on the authority of Ibn Sirin, on the authority of Ubaydah al-Salmani, who said, ‘ The recitation that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died, is the recitation that he recited.’” People today.
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan . However, in the year in which he died, he debated with him twice, and they think that our recitation should be the last . Al-Baghawi said in his commentary on the Sunnah: It is said that Zayd ibn Thabit He witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of Allah, may Allah bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an. Ibn al-Jazari, may Allah have mercy on him, said in al-Nashr fi al-Qira’at al-‘Ashr, Part One, Introduction: ((




The majority of scholars from the early and later generations and the imams of the Muslims have held that these Uthmanic copies of the Qur’an contain only what their script allows of the seven letters, gathering the final presentation that the Prophet - may God bless him and grant him peace - presented to Gabriel - peace be upon him - including it and did not leave out a single letter from it.
(I said): This statement is the one that appears to be correct; Because the authentic hadiths and the well-known and widespread reports indicate and testify to it... Then, when the Companions - may God be pleased with them - wrote those copies of the Qur’an, they stripped them of the dots and vowels so that they could bear what was not in the final presentation of what was authentically reported from the Prophet - may God bless him and grant him peace - and they only emptied the copies of the Qur’an of the dots and vowels so that the indication of a single line on both the transmitted, heard, and recited words would be similar to the indication of a single word on both the rational and understood meanings. The Companions - may God be pleased with them - received from the Messenger of God - may God bless him and grant him peace - what God Almighty commanded him to convey to them from the Qur’an, both its wording and its meaning , and they would not omit anything from the Qur’an that was confirmed from him - may God bless him and grant him peace - nor would they prevent reading it.

Therefore, what differed from the Qur’an in terms of writing and reading is anomalous, and even if its chain of transmission is authentic, it would then be among the readings that were not read in the final presentation and were considered abrogated in recitation, like the anomalous readings reported from Ibn Mas’ud and Ubayy ibn Ka’b .
Imam Ibn Al-Jazari, may Allah have mercy on him, said in his book Al-Nashr fi Al-Qira’at Al-‘Ashr, Part One, Introduction:

“Their agreement on one letter was easy for them, and it was more appropriate for them to agree on the letter that was in the last presentation, and some of them say that it abrogated everything else; therefore, many scholars stated that the letters that were reported from Abi and Ibn Mas’ud and others that contradict these copies of the Qur’an were abrogated . ”

Second: Clarification that the areas of disagreement in the ten readings and what is authentically attributed to anomalous readings are disagreements of agreement or enrichment, not disagreements of contradiction .

Since the occurrence of disagreement in reading does not necessarily lead to a contradiction in meaning, and likewise the difference in the meaning of the two readings does not necessarily lead to their contradiction .

We read from the publication in the ten readings of Ibn al-Jazari, may God have
mercy on him, the introduction, part one: ((As for the reality of the difference of these seven letters stipulated by the Prophet - may God bless him and grant him peace - and its benefit, then the difference referred to in that is a difference of variety and variation, not a difference of contradiction and inconsistency. This is impossible to be in the words of God Almighty. He - the Most High - said: Do they not then reflect? The Qur’an. Had it been from other than Allah, they would have found within it much discrepancy . We have pondered the differences in all the readings and found that they are not free from three conditions: (One) The difference in wording and meaning is one. (The second) Their difference is both while it is permissible for them to come together in one thing. (The third) Their difference is both while it is not permissible for They do not meet in one thing, but they agree in another aspect that does not require contradiction.

As for the first, it is like the difference in (the path, and upon them, and he leads it, and the Holy, and he thinks) and the like of that which is called that it is only languages. As for the

second, it is like (owner, and king) in Al-Fatihah, because what is meant in both readings is Allah the Most High, because He is the Owner of the Day of Judgment and His Kingdom. And likewise (they deny, and they deny). Because what is meant by them are the hypocrites, because they deny the Prophet - may God bless him and grant him peace - and they lie in their news. And likewise (how shall we spread it) with the letter ra and the letter zay. Because what is meant by them are the bones, and that is because God resurrected them, meaning: He revived them, and raised them, meaning: He raised some of them to others until they were joined together, so God Almighty included the two meanings in the two readings.

As for the third, it is like (And they thought that they had been denied) with emphasis and without emphasis, and likewise (And if their plot was to remove the mountains from it) with the fatha of the lam and the nominative of the other and with the kasra of the first and the fatha of the second, and likewise (For those who emigrated after they had been tried and tested) with naming and ignorance, and likewise he said: (Indeed you knew) with the damma of the ta’ And its opening, and likewise what was read as anomalous (and he feeds and does not feed) is the opposite of the famous reading, and likewise (he feeds and does not feed) on the naming in them, then all of that, even if it differs in wording and meaning and it is impossible for it to come together in one thing, then it comes together from another aspect in which contradiction and contradiction are impossible. As for the reason for emphasizing (they were denied), the meaning is that the messengers were certain that their people had denied them. The reason for the alleviation is: the one to whom the message was sent imagined that the messengers had denied them in what they had informed them. So the assumption in the first reading is certainty, and the three pronouns refer to the messengers. The assumption in the second reading is doubt, and the three pronouns refer to the one to whom the message was sent.

As for the benefit of the difference and diversity of readings, there are benefits in that other than what we have presented regarding the reason for making things easy, facilitating, and lightening the burden on the nation. And among them is what is in that of the ultimate eloquence, the perfection of the miracle, the ultimate brevity, and the beauty of brevity, since every reading is like a verse, since the diversity of the word with a word takes the place of verses, and if the meaning of each word was made a verse on its own, the lengthiness in that would not be hidden. And among them is what is in that of great proof and clear evidence,Because despite the abundance and diversity of this difference, no contradiction, inconsistency or discrepancy has occurred in it. Rather, all of it confirms one another, clarifies one another, and testifies to one another in one style and one method. This is nothing but a significant sign and conclusive proof of the truthfulness of the one who brought it, may God bless him and grant him peace .

And we read from the concise guide of Abu Shamah, may God have mercy on him, the first part, the third chapter:
((He said: It was narrated on the authority of Abu Tahir bin Abi Hashim (7) that he said: Shafi’ means that it cures from doubt, one part of it does not fall short of the other in virtue, and his saying sufficiency means that it is sufficient in itself, not requiring anything else.

Abu Al-Ala Al-Hafiz said: And know that the difference is of two types: a difference of contradiction, so the difference of contradiction is permissible in the readings, and the difference of contradiction is only found in the abrogating and abrogated. ))

And we read from the book Jami’ Al-Bayan fi Al-Qira’at Al-Sab’ by Abu Amr Al-Dani, may God have mercy on him:
((84 - As for how many meanings the difference of these seven letters includes, then it includes three meanings that encompass them all: One of them: the difference of the wording and the meaning is one, and the second: the difference of the wording and the meaning together with the permissibility of their coming together in one thing due to the lack of contradiction in their coming together in it. And the third:

the difference of the wording and the meaning with the impossibility of their coming together in one thing due to the impossibility of their coming together in it, and we will explain that, God willing.

85 - As for the difference in wording but the meaning is the same, it is like His saying: As-Sirat [Al-Fatihah: 6] with a sin, As-Sirat with a sad, As-Zaraat with a zay, and upon them “2” [Al-Fatihah: 7] and to them [Al-Imran: 77] and with them [Al-Imran: 44] with a damma on the ha’ and a sukoon on the meem, and with a kasra on the ha’ with a damma on the meem and a sukoon on it, and in it is guidance [Al-Baqarah: 2] and upon it is a treasure [Hud: 12] and from it is Ayat [Al-Imran: 7] and from him is his wealth [Al-Masad: 2] with a connection to the ha’ and without it “3”, and He will deliver it to you [Al-Imran: 75] and We will give it to him from it [Al-Imran: 145] and He will throw it to them “4” [An-Naml: 28] with a sukoon on the ha’ and a kasra on it with a connection to it and its being stolen “5”. And eating it [Al-Baqarah: 265] and in eating “6” [Al-Ra’d: 4] with a sukoon on the kaf and with a damma on it and to the left “7” [Al-Baqarah: 280] with a damma on the seen and with a fatha on it, and they are perched “8” [An-Nahl: 68] with a kasra on the ra’ ​​and with a damma on it, and likewise what is similar to it and the like of that clarification and assimilation and extension and shortening and opening and inclination and realization of the hamza and its alleviation and the like “9” of what is called as languages ​​only.

86 - As for the difference in the wording and meaning together with the permissibility of the two readings coming together in one thing in order for their coming together not to contradict it , then like the saying of the Most High: King of the Day of Judgment [Al-Fatihah: 4] with an alif, and king without an alif; because what is meant by these two readings together is God, the Most High, the Most Great, and that is that He, the Most High, is the Owner of the Day of Judgment. And His kingdom, so both descriptions have come together for Him, so God, the Most High, informed of that in the two readings “1”.

87 - And likewise: “Because they used to lie” [Al-Baqarah: 10] with the dhal being lightened and with it being stressed; because what is meant by both of these readings are the hypocrites, and that is because they used to lie in their news and they used to lie about the Prophet, may God bless him and grant him peace, in what he brought from God Almighty, so both matters are combined for them, so God Almighty informed us of that about them, and informed us that He will punish them for them “3”.....

91 - As for the difference in the wording and the meaning together with the impossibility of their being combined in one thing due to the impossibility of their being combined in it,Like the reading of those who read: “And they thought that they had been denied” [Yusuf: 110] with emphasis, because the meaning is: And the messengers were certain that their people had denied them. And the reading of those who read: “They had been denied” with emphasis, because the meaning is: And the ones to whom they were sent thought that the messengers had denied them in what they had told them that if they did not believe in them, the punishment would descend upon them. So the assumption in the first reading is certainty, and the first pronoun [is for the messengers, and the second] “5” is for the ones to whom they were sent. And the assumption in the second reading is doubt, and the first pronoun is for the ones to whom they were sent, and the second is for the messengers “6.”

92 - And likewise the reading of the one who reads: “I have known that none has sent down these except the Lord of the heavens and the earth, with insights” [Al-Isra’: 102] with a damma on the ta’, and that is because he attributed this knowledge to Moses, peace be upon him, in a statement from him to Pharaoh where he said: “Indeed, your messenger who has been sent to you is mad” [Ash-Shu’ara’:

27], so Moses, peace be upon him, said to him at that time: “I have known that none has sent down these except the Lord of the heavens and the earth, with insights” [Al-Isra’: 102], so he, peace be upon him, informed about himself with knowledge of that [i.e.] “8” he is not mad, and the reading of the one who reads: “I have known” with a fatha on the ta’, and that is because he attributed this knowledge to Pharaoh, addressing him with that from Moses in a manner of rebuke and reprimanding him severely....

93 - And likewise what was reported from this type of difference between the two readings that cannot be combined in one thing, this is its way; 107 - Abu Amr said: The sum of what we believe in

this chapter and others regarding the revelation of the Qur’an, its writing, its collection, its interpretation, its recitation, and its aspects, and what we go to and choose is that the Qur’an was revealed in seven letters “1” all of which are sufficient, true, and correct, and that God Almighty has given the readers the choice in all of them and has approved them if they read with something from them, and that these seven letters, whose meanings differ sometimes and whose words sometimes agree with the meaning, do not contain any contradiction or conflict with the meaning, or any deviation or corruption , and we do not know the truth of which of these seven letters was the last of the presentation or the last of the presentation was with some of them and not all of them, and that all of these seven letters had appeared and spread from the Messenger of God, may God bless him and grant him peace, and the nation had recorded them on Its difference from him, and its receipt from him, and nothing of it was doubtful or suspicious)) Third: The response to Al-Munsir in his citing of a source that speaks of an anomalous reading that was mentioned in the two Sahihs . Al-Mansir quoted from the book of narrations of readings narrated from the Prophet (peace be upon him) in the books of the honorable Sunnah (also contemporary!) the following to attack the Quran and say: “Why do you reject this reading when it is mentioned correctly in the two Sahihs?” I say: This is from ignorance and stupidity, rather Al-Mansir here deliberately deceives the reader, as the mention of the reading in the two Sahihs or not has nothing to do with considering it correct or anomalous, as the conditions for the correctness of the reading are the three controls: the correctness of the chain of transmission, conformity with the Uthmanic script, and conformity with Arabic, even if in one way. While this anomalous reading in the two Sahihs only has a correct chain of transmission and conforms with Arabic, but does not conform with the Uthmanic script, so it is considered anomalous, and its anomalousness here makes it one of the seven letters, but it was not read in the final presentation, and this is what the author indicated, as the conditions for the correctness of the reading are not limited to the correctness of the chain of transmission as in the hadith . Ibn Al-Jazari, may God have mercy on him, said in Al-Nashr fi Al-Qira’at Al-‘Ashr, Part One, Introduction:















((Then the reciters after those mentioned increased in number and dispersed in the lands and spread out and behind them came nations after nations, their classes were known, and their characteristics differed, so among them were those who mastered recitation and were famous for narration and knowledge, and among them were those who limited themselves to one of these descriptions, and the differences increased among them for that reason, and the accuracy decreased, and the breach widened, and falsehood almost became confused with the truth, so the great scholars of the nation and the leaders of the imams rose up, and they exaggerated in their ijtihad and clarified the intended truth, and they collected the letters and readings, and attributed the aspects and narrations, and distinguished between the famous and the anomalous, and the correct and the unique, with principles that they established and pillars that they separated, and here we are pointing to it and relying as they relied on it and we say:

Every reading that agrees with Arabic even in one way, and agrees with one of the Uthmanic copies even if it is possible and its chain of transmission is sound, then it is the correct reading that it is not permissible to reject it and it is not permissible to deny it, rather it is from the seven letters in which the Qur’an was revealed and it is obligatory for the people to accept it, whether it was from the seven imams, or From the ten, or from other accepted imams, and whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it is from the seven or from someone older than them. This is what is correct according to the imams of investigation from the predecessors and successors. Imam Al-Hafiz Abu Amr Uthman bin Saeed Al-Dani stated this, and Imam Abu Muhammad Makki bin Abi Talib stated it in more than one place, as did Imam Abu Al-Abbas Ahmad bin Ammar Al-Mahdawi, and Imam Al-Hafiz Abu Al-Qasim Abdul-Rahman bin Ismail, known as Abu Shama, verified it. It is the doctrine of the predecessors, and no one is known to have disagreed with it .

This is exactly what the same source said



.
It is very funny that Al-Munsir exposed himself, as we explained above, is a reading from the Prophet, may God bless him and grant him peace, whose chain of transmission is authentic and which contradicts the script, just as the ten readings have an authentic chain of transmission to the Prophet, may God bless him and grant him peace, except that the anomalous one was not recited in the final presentation.
His apparent words suggest that he thinks that the belief of Muslims in the anomalous reading is that it is attributed to the companion, may God be pleased with him, or that he knows and misleads the reader with that (and this is also a possibility, as deception is a distinguishing feature in it, as we have seen)!!! And this, by God, is the very definition of ignorance!!

Fourth: The response to the terrible and ridiculous ignorance of Al-Munsir, as he cited a weak narration and mixed up the interpretation of the Messenger of God, may God bless him and grant him peace, and his clarification of a verse, and he thought that it was a reading from him!!!

We read from a previous response of mine:

Narration:

Musnad Ahmad Musnad Ash-Shamiyyin
16714 Abd Al-Samad bin Abd Al-Warith narrated to us, Malik bin Mughul narrated to us, Ali bin Mudrik narrated to us, on the authority of Abu Amir Al-Ash’ari, who said: A man was killed among them in Awtas, so the Prophet, may God bless him and grant him peace, said to him: O Abu Amir, why didn’t you change? So he recited this verse: O you who believe, upon you is yourselves. He who strays from the disbelievers will not harm you if you are guided. So the Messenger of God, may God bless him and grant him peace, became angry and said: Where have you gone? It is only: O you who believe, he who strays from the disbelievers will not harm you if you are guided.
First: The narration is weak
and the defect:
Ali bin Mudrik did not meet any of the companions, so the chain of transmission is broken.
We read from Tahdhib Al-Kamal by Al-Mizzi, may God have mercy on him, his sheikhs, and we do not find any of them, any of the companions:
((Then Al-Wahbili, Abu Mudrik Al-Kufi, Ibrahim Al-Nakha’i, and Tamim bin Tarfa Al-Ta’i, and Abd Al-Rahman bin Yazid Al-Nakha’i, and Hilal bin Yasaf, and Abu Zur’ah bin Amr bin Jarir, and on the authority of Abu Salih, on the authority of a man who was a companion, narrated from him Ash’ath ibn Suwar, Hanash ibn al-Harith al-Nakha’i, Sulayman al-A’mash, Shu’bah ibn al-Hajjaj, and Abd al-Rahman ibn Abd Allah al-Mas’udi. # Ishaq ibn Mansur said, on the authority of Yahya ibn Ma’in: Trustworthy. Al-Nasa’i said the same.
Abd al-Rahman ibn Abi Hatim said: I asked my father about him, and he said: Salih, truthful. Then he said: Trustworthy.
Ibn Hibban mentioned him in the Book of Trustworthy People. Talq bin Ghannam al-Nakha’i and Muhammad bin Abdullah al-Hadrami said: He died in the year 120.

The atheist cited al-Albani’s authentication of the hadith, and

the researcher Shu’ayb al-Arna’ut responded to him in his verification of Musnad Ahmad, may God have mercy on him, Part 28:
(( Its chain of transmission is weak because it is interrupted. Ali bin Mudrik was mentioned by everyone who wrote his biography among the followers of the followers, but they did not mention a narration from any of the Companions. Ibn Hibban was the only one to mention him among the followers, and he mentioned that he heard it from Abu Mas’ud al-Badri, but no one followed him in that. What is most likely from his biography is that his hadith from the Companions is interrupted. The rest of the men in the chain of transmission are trustworthy men of the two sheikhs, except for Abu ‘Amir al-Ash’ari, so only al-Bukhari narrated it in a suspended form and at-Tirmidhi. At-Tabarani included it in “al-Kabeer” 22/799 on the authority of Muslim bin Ibrahim, on the authority of Malik bin Mughul, with this chain of transmission and its wording on the authority of Abu Amir said that there was something wrong with them, so he was prevented from seeing the Prophet (peace and blessings of Allaah be upon him), so the Prophet (peace and blessings of Allaah be upon him) said to him: “What kept you?” He said: I recited this verse: {O you who have believed, upon you is yourselves. He who strays will not harm you if you are guided}, the Prophet (peace and blessings of Allaah be upon him) said to him: “He who strays from among the disbelievers will not harm you if you are guided.” It appears from the context of his words that there is an omission in his narration.
Al-Haythami included it in “Majma’ al-Zawa’id” 7/19, and said: Their men are trustworthy, except that I did not find that Ali ibn Mudrik heard it from any of the Companions.
The chain of transmission and text will be repeated under number (17798).
In the chapter on the authority of Abu Bakr, it was preceded by number (1) and its wording is: Abu Bakr, may God be pleased with him, stood up, praised God, and thanked Him, then said: O people, you recite this verse: (O you who believe, upon you is yourselves. He who strays will not harm you if you are guided), and we = = heard the Messenger of God, may God bless him and grant him peace, say: “If people see evil and do not change it, God will soon punish them all.” Its chain of transmission is authentic according to the conditions of the two sheikhs.
Al-Sindi said: His saying: killed: is in the form of the agent, meaning that a man from the believers killed a man without a reason.
Ala ghayrat: from change, meaning:Except that you change the evil and forbid it.))

Al-Imam Al-Sindi mentioned the interruption in the margin of Musnad Al-Imam Ahmad:
((“Did you not change”: from change; meaning: Did you not change the evil and forbid it?! In “Al-Majma”: It was narrated by Ahmad and Al-Tabarani, and its wording is: On the authority of Abu Amir: that he was in something, so he was detained from the Prophet, may God bless him and grant him peace, so the Prophet, may God bless him and grant him peace, said to him: “What detained you?” He said: I read this verse: O you who believe, upon you is yourselves. He who strays will not harm you [Al-Ma’idah: 105] from [p. 124] the disbelievers when you are guided [Al-Ma’idah: 105], and their men are trustworthy, except that I did not find Ali bin Mudrik hearing it from any of the Companions , end.))

And Sheikh Ahmad Shakir weakened it in the thirteenth volume of Musnad Ahmad, Hadith No. 17725
(( Its chain of transmission is interrupted, Ali bin Mudrik did not hear it from Abu Amir ))

and Ibn Hajar said in Tahdhib Al-Tahdhib, Volume Seven, in the biography of Ali bin Mudrik
(("A - Ali" bin Mudrik Al-Nakha'i Al-Wahbili1 Abu Mudrik Al-Kufi narrated on the authority of Abu Zur'ah bin Amr bin Jarir and Ibrahim Al-Nakha'i and Hilal bin Yassaf and Tamim bin Tarfa and Abd Al-Rahman bin Yazid Al-Nakha'i and Abu Salih and on his authority Al-A'mash and Al-Mas'udi and Hanash bin Al-Harith and Ash'ath bin Suwar and Shu'bah. Ibn Ma'in and Al-Nasa'i said he is trustworthy and Ibn Abi Hatim said on the authority of his father Salih he is truthful then he said trustworthy and Ibn Hibban mentioned him among the trustworthy ones. Al-Hadrami said he died in the year 120 and he has in the book of Muslim one hadith from his narration on the authority of Abu Zur'ah on the authority of his grandfather Jarir about asking people to listen during the Farewell Pilgrimage. I said he has another hadith with him from his narration on the authority of Abu Zur'ah on the authority of Kharsha bin Al-Har on the authority of Abu Dharr and Ibn Hibban mentioned that he heard from Abu Mas'ud Al-Badri and for that reason he mentioned him among the followers and Al-Ajali said he is a trustworthy Kufi ))
So the hearing of Ibn Mudrik from Al-A'mash and Abu Zur'ah and Ibrahim Al-Nakha'i places him in the class of the followers of the followers and not the followers
and his narration on the authority of Abu Mas'ud Al-Ansari is unique It only includes Ibn Hibban, as mentioned by Ibn Hajar and Shuaib al-Arna’ut.
How could he have met Abu Amir al-Ash’ari, when Abu Amir was martyred during the lifetime of the Prophet, may God bless him and grant him peace!!!!!
We read in the biography of Abu Amir al-Ash'ari in al-Isti'ab by Ibn Abd al-Barr:
(( Abu Omar said: This Abu Amir was one of the great companions. He was killed on the day of Hunayn as a commander for the Messenger of God, may God bless him and grant him peace, in pursuit of Awtas. When the Messenger of God, may God bless him and grant him peace, was informed of his killing, he raised his hands, supplicating for him that God would make him above many of His creation, from the hadith of Burayd ibn Abi Burdah, on the authority of Abu Musa, in a long story.
Abdullah ibn Muhammad told us, he said: Hamza ibn Muhammad told us, he said: Ahmad ibn Shu'ayb told us, he said: Musa ibn Abd al-Rahman al-Masruqi told us, he said: Abu Usamah told us, on the authority of Yazid ibn Abi Burdah, on the authority of his father, he said: When the Messenger of God, may God bless him and grant him peace, finished with Hunayn, he sent Abu Amir with an army to Awtas, and he met Ibn al-Samma, and he was killed, and God defeated his companions, and Abu Amir was shot in his knee, shot by a man from Bani... Jashm was shot with an arrow and it stuck in his knee, so I went to him and said: Who shot you, uncle? And he mentioned the rest of the story. How

could a man from the students of Al-A’mash and Ibrahim Al-Nakha’i have known one of the companions, in addition to knowing a companion who was martyred in Hunayn!!!??
Second: Assuming the authenticity of the narration, the Prophet, may God bless him and grant him peace, did not denounce Abu Amir, may God be pleased with him, for his recitation, but he denounced him for not enjoining what is right and forbidding what is wrong, and for understanding the verse incorrectly, so he was forced, may God bless him and grant him peace, to explain the verse to him.
The missionary thought in his ignorance that the Prophet, peace and blessings be upon him, was repeating the verse to him in a different way, and the truth is that he was only explaining the verse to him. So the one
with limited knowledge thought that his omitting two words and adding two words was a distortion, even though he, peace and blessings be upon him, was explaining the verse to him and was not repeating its recitation.

As for his denial, it was due to Abu Amir not enjoining good and forbidding evil due to his misunderstanding of the verse.
We read from Al-Sindi’s commentary on Musnad Ahmad:
“ Have you not changed?”: from change; meaning: have you not changed evil and forbidden it?! In “Al-Majma’”: It was narrated by Ahmad and Al-Tabarani, and its wording is: On the authority of Abu Amir: that he was in something, so he was prevented from seeing the Prophet, peace and blessings be upon him, so the Prophet, peace and blessings be upon him, said to him: “What prevented you?” He said: I recited this verse: O you who believe, upon yourselves. He who strays will not harm you [Al-Ma’idah: 105], from [p. 124] the disbelievers if you are guided [Al-Ma’idah: 124] 105] And their men are trustworthy, except that I did not find that Ali bin Mudrik heard it from any of the Companions, the end.

Al-Baqa’i said in his interpretation, Part Six:
((For if you did that and fate and destiny overcame you, you would not find it within your power to do something; you would say: If only I had done it; or left it; but you would say: God decreed; and whatever He willed He did; unlike if you did not carefully consider; and did the work of the weak; then you would inevitably say: If only I had done such and such; because the devil opens for you those doors that the wise man looked into; so he increases for you “if”; because it is the key to his work ; and there is nothing in the verse related to the one who is lax in enjoining what is right; as many of the heroines do
; Ahmad narrated; in Al-Musnad; on the authority of Abu Amir Al-Ash’ari - may God be pleased with him - that the Prophet - may God’s prayers and peace be upon him - said to him about a matter he saw: “O Abu Amir; why didn’t you change?” He recited this verse: “O you who have believed, upon you is yourselves. He who has gone astray will not harm you if you are guided.”

Therefore, the wording of the narration in the dictionary of al-Tabarani, Musnad of those known by nicknames, came:
((799) Ahmad bin Dawud al-Makki narrated to us, Muslim bin Ibrahim narrated to us, Malik bin Mughul narrated to us, on the authority of Ali bin Mudrik, on the authority of Abu Amir, that there was something wrong with them and he was prevented from seeing the Prophet, may God bless him and grant him peace, so the Prophet, may God bless him and grant him peace, said to him: “What kept you?” He said: I recited this verse: O you who have believed, upon you is yourselves. He who has gone astray will not harm you if you are guided. The Prophet, may God bless him and grant him

peace, said to him: “He who has gone astray among the disbelievers will not harm you if you are guided.”)) Here, it was not narrated from the Prophet, may God bless him and grant him peace, “O you who have believed,” which confirms that the words of the Prophet, may God bless him and grant him peace, are interpretative and not a recitation of the revelation.

Third:
It is proven with authentic, continuous chains of transmission that the Prophet, may God bless him and grant him peace, recited the verse as we know it today: ((O O you who have believed, upon you is yourselves. He who goes astray will not harm you if you are guided.


The Qur’an that we have today is transmitted by continuous transmission in the ten readings, and the chains of transmission of these readings go back to a group of the Companions, may God be pleased with them, to the level of continuous transmission, including himself, may God be pleased with him, and all of them recited the verse as we know it today in the Qur’an. The chain of

transmission of Ibn Kathir’s recitation,
we read in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 120
((Al-Qist also read, and Ma'ruf and Shibl read on the Sheikh of Mecca and its Imam in reading, Abu Ma'bad Abdullah bin Katheer bin Amr bin Abdullah bin Zadhan bin Fayrouzan bin Hormuz Ad-Dari Al-Makki. This is the completion of seventy-three paths on the authority of Ibn Katheer.
Ibn Katheer read on Abu Al-Sa'ib Abdullah bin Al-Sa’ib ibn Abi Al-Sa’ib Al-Makhzumi, and on Abu Al-Hajjaj Mujahid ibn Jabr Al-Makki, and on Dirbas, the freed slave of Ibn Abbas. Abdullah ibn Al-Sa’ib read on Ubayy ibn Ka’b and Umar ibn Al-Khattab - may Allah be pleased with them - and Mujahid read on Abdullah ibn Al-Sa’ib, and Dirbas read on his freed slave Ibn Abbas, and Ibn Abbas on Ubayy ibn Ka’b and Zayd ibn Thabit, and Ubayy, Zayd and Umar - may God be pleased with them - read on the Messenger of God, may God bless him and grant him peace.))

The chain of transmission of Abu Amr’s reading
, and we read in Al-Nashr in the Ten Readings, Part One, Page 133
((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain of transmission of the reading of Hamza Al-Zayyat
, and we read in Al-Nashr in the Ten Readings, Part One, page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))

The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr in the Ten Readings, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain of transmission of Ibn `Amir’s recitation:
We read in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
: ((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain of transmission of Nafi’s reading .
We read in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.

The chain of transmission of the reading of Ya`qub al-Hadrami:
We read in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186:
And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on the authority of `Asim. Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu al-Mujshir Asim ibn al-Ajaj al-Jahdari al-Basri, and on Abu Abdullah Yunus ibn Ubayd ibn Dinar al-Abqasi, their client from Basra, and they read on al-Hasan ibn Abi al-Hasan al-Basri, and his chain of transmission was presented, and al-Jahdari also read on Sulayman ibn Qatah al-Tamimi, their client from Basra, read on Abdullah ibn Abbas, and Shihab read on Abu Abdullah Harun ibn Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla ibn Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah ibn Abi Ishaq al-Hadrami, and he is Abu Jad Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-`Attaridi, and Abu Raja on Abu Musa al-Ash'ari, and Abu Musa read on the Messenger of God - may God Almighty bless him and his family and grant them peace - and this is a chain of transmission that is extremely sound and lofty.

Fourth: It has been proven from a group of the Companions from the authentic Sunnah that they read it as it is in our copies of the Qur’an today.
We read from Sunan Abi Dawud, Book of the Last Days
4338. Wahb bin Baqiyyah narrated to us from Khalid, and Amr bin Awn narrated to us, Hisham al-Ma’na’ narrated to us from Ismail from Qais, who said:
Abu Bakr said after praising and extolling Allah, “O people, you recite this verse and place it in places other than its proper places. You are responsible for yourselves. He who goes astray will not harm you if you are guided. ” He said from Khalid, “And we heard the Prophet, may Allah bless him and grant him peace, say: If people see an oppressor and do not take him by the hand, Allah will soon punish them all.” Amr said from Hisham, “And I heard the Messenger of Allah, may Allah bless him and grant him peace, say: There is no people among whom sins are committed and then they are able to change them and do not change them, except that Allah will soon punish them all.” Abu Dawud narrated it as Khalid said, Abu Usamah and a group said, and Shu’bah said in it: There is no people among whom sins are committed and they are more than those who do them.”
It was authenticated by Imam Al-Albani in Sahih and Da’if Sunan Abi Dawud, Hadith No. 4338, and he said: “ Sahih .”
It was authenticated by Imam Al-Shanqeeti in Adwa’ Al-Bayan, Part One, Surat Al-Ma’idah, and he said: “ It was narrated by Abu Dawud, Al-Tirmidhi, and Al-Nasa’i with authentic chains of transmission .”

Fifth: It is known that our reading today is the reading of the last presentation, and these two surahs were not read in the last presentation, which was attended by Zaid bin Thabit, may God be pleased with him, and he is the one who wrote the Qur’an, and despite that he did not write them
in Al-Mustadrak Al-Hakim, Book of Interpretation, Part Two
2857 - Ja’far bin Muhammad bin Naseer Al-Khaldi informed us, on the authority of Ali bin Abdul Aziz Al-Baghawi, in Mecca, on the authority of Hajjaj bin Al-Minhal, who said: Hammad bin Salamah told us, on the authority of Qatadah, on the authority of Al-Hasan, on the authority of Samurah, may God be pleased with him, who said: “The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in presentations.” They say: Our reading is the last presentation. It was classed

as hasan by Ibn Hajar, may God have mercy on him, in Fath Al-Bari, Explanation of Sahih Al-Bukhari, Book of the Virtues of the Qur’an, Chapter: Gabriel used to present the Qur’an to the Prophet, may God bless him and grant him peace:
((And with Al-Hakim is something similar to it from the hadith of Samurah, and its chain of transmission is hasan. And he authenticated it, and his wording is: The Qur’an was presented to the Messenger of Allah, may Allah bless him and grant him peace, in several presentations, and they say that this recitation of ours is the last presentation.

Al-Suyuti, may Allah have mercy on him, said in Al-Itqan, Part One
: “Ibn Ashtah included in Al-Masahif and Ibn Abi Shaybah in his Fada’il, on the authority of Ibn Sirin, on the authority of Ubaydah Al-Salmani, who said: The recitation that was presented to the Prophet, may Allah bless him and grant him peace, Peace be upon him, in the year in which he died. This is the recitation that people recite today.
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice. They think that our recitation should be the last debate.
Al-Baghawi said in his explanation of the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of God, may God bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an. In

the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection For the
copies of the Qur’an, Abdullah told us, he said: Ishaq bin Ibrahim bin Zaid told us, he said: Abu Bakr told us, he said: Hisham bin Hassan told us, on the authority of Muhammad bin Sirin, on the authority of Katheer bin Aflah, he said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. He said: So they sent for the quarters in Umar’s house, and it was brought. He said: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were postponing it? He said: No. Muhammad said:So I thought, they were only delaying it “to see who among them had the last chance to present it and write it according to his statement. ”
Ibn Kathir, may God have mercy on him, authenticated the narration in the introduction to his interpretation, part one, and said: “It is also authentic .”

We read from the book Al-Burhan fi Ulum Al-Quran, part one, type thirteen, the history of the Quran and the differences in the copies of the Qur’an:
“Abu Abd Al-Rahman Al-Sulami said: The recitation of Abu Bakr, Umar, Uthman, Zaid bin Thabit, the Muhajireen and the Ansar was one; they used to recite the general recitation, which is the recitation that the Messenger of God, may God bless him and grant him peace, recited to Gabriel twice in the year in which he died. Zaid had witnessed the last recitation and he used to recite it to the people until he died , and for this reason Al-Siddiq relied on him in his collection, and Uthman appointed him as the scribe of the Qur’an.”

Sixth: The Qur’an (or copies of the Qur’an, rather) that the committee assigned to lead Zaid bin Thabit, may God be pleased with him, for Uthman, may God be pleased with him, copied agreed with the copies of the Qur’an of the Companions, so no attention should be paid to it. For those who claim that there is a difference between the Mushaf of Abu Bakr (may Allah be pleased with him) and what was copied by Uthman (may Allah be pleased with him),

we read in Sharh as-Sunnah by Imam al-Baghawi (
may Allah have mercy on him) in the book Fadhail al-Qur’an. It was narrated on the authority of Suwayd ibn Ghaflah that he said: I heard Ali ibn Abi Talib say: “Fear Allah, O people. Beware of exaggerating in your criticism of Uthman and saying: ‘He is the burner of the Mushafs.’ By Allah, he did not burn them except in front of a group of us, the Companions of Muhammad (blessings and peace of Allah be upon him), all of us.” So he said: “What do you say about this?” The recitation that people differed about? A man meets a man and says: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. So we said: What is the opinion, O Commander of the Faithful? He said: I think that I should unite the people on one copy of the Qur’an, because if you differ today, those who come after you will differ even more. We said: What an excellent opinion you have made. So he sent for Zaid bin Thabit and Saeed bin Al-‘As and said: Let one of you write and the other dictate, and if you differ on something, then bring it to me. We did not differ on anything. The Book of Allah, except for one letter in Surat Al-Baqarah. Saeed said: The Ark, Surat Al-Baqarah, verse 248. Zaid said: The Ark, so we raised it to Uthman, and he said: Write it as The Ark, Surat Al-Baqarah, verse 248. Ali said: If I had been in charge of the one who was in charge of Uthman, I would have done the same as he did.

We read in the Book of the Qur’an by Ibn Abi Dawood Al-Sijistani, may God have mercy on him, Part One, Chapter on Uthman’s Collection of the Qur’an, may God have mercy on him
. Al-Zuhri said: “On that day, they differed about the Ark and the Taboo. The Quraysh group said: the Ark, and Zaid said: the Taboo. Their difference was brought to Uthman, who said: Write it as the Ark, for it is in the language of the Quraysh.” Abdullah told us, he said: Muhammad ibn Yahya told us, he said: Yaqub ibn Ibrahim ibn Sa`d told us, he said: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this.

The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of the biography of Zayd ibn Thabit:
“Hafs: He is the son of Sulayman al-Asadi Abu Umar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwaid ibn Ghafla, he said: I heard Ali ibn Abi Talib say: Fear Allah, O people, and beware of exaggeration in Uthman and your saying that he burned the Qur’ans, for by Allah he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd ibn Thabit and Sa’id ibn al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of Allah except for one letter in Surat al-Baqarah, Sa’id said “the coffin” and Zayd said “the coffin” so we brought it to Uthman, and he said: Write it “the coffin.” Ali said: “And if I had succeeded the one who succeeded Uthman, I would have done the same as he did.” Al-Baghawi mentioned it in “Sharh al-Sunnah” 4/524, 525. And Ibn Abi Dawood narrated it in “Al-Masahif”: 22, 23, and its chain of transmission is authentic, as Al-Hafiz said in “Al-Fath” 9/16) Seventh

: The consensus of the Companions, may God be pleased with them, on the Uthmanic copies of
the Qur’an from the book “Al-Masahif” by Ibn Abi Dawood Al-Sijistani, may God have mercy on him, in the chapter on Uthman’s collection of the Qur’an in the Mushaf, reading it.
Abu Dawood said: Muhammad bin Abaan Al-Ja’fi told us that he heard it, from Alqamah bin Marthad, and the hadith of Muhammad is more complete, from Uqbah bin Jarwal Al-Hadrami, who said: When Al-Mukhtar left, we were this neighborhood of Hadhramaut, the first to rush to him. Then Suwaid bin Ghafla Al-Ja’fi came to us and said: You have a right over me, and you have a neighbor, and you have a kinship. By God, I will not tell you today except what I heard from Al-Mukhtar. I came from Mecca and I was walking when someone nudged me from behind, and there was Al-Mukhtar, and he said to me: O Sheikh, what is left in your heart of love for that man? Meaning Ali, I said: I bear witness to God that I love him with my hearing, heart, sight and tongue, he said: But I bear witness to God that I hate him with my heart, hearing, sight and tongue, he said: I said: By God, I refused except to discourage the family of Muhammad, and to burn the copies of the Qur’an, or he said, to burn, he is one of them, Abu Dawud is not sure, then Suwaid said: By God, I will not tell you except something I heard from Ali bin Abi Talib, may God be pleased with him, I heard him say: “O people, do not exaggerate in Uthman and do not say anything to him except good, or say something good to him about the copies of the Qur’an and burning the copies of the Qur’an, for by God, he did not do what he did to the copies of the Qur’an except with the approval of all of us... He said: Ali said: “By God, if I were appointed, I would do what he did.”
And Dr. Muhibb al-Din Wa’iz, the researcher of the Book of the Qur’an, authenticated it in the margin of page 206:
(( Its chain of transmission: Authentic ))

We read in the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Qur’an, may God be pleased with him
Abdullah narrated: Ahmad ibn Sinan narrated: Abd al-Rahman narrated: Shu’bah narrated: Abu Ishaq narrated: Mus’ab ibn Sa’d said: “ I found the people gathered together when Uthman burned the copies of the Qur’an, and they were amazed by that, and he said: None of them denounced that. ”
Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an. (( This is a sound chain of narration .))

The words of the missionary, with which he flew with joy, turned out to be dates, like the reliability of his book,
but the funny thing is that the missionary does not even know how to read the verse, and if he reads it, he makes a mistake in it

Fifth: His citing of some anomalous readings.

First, his citing of the anomalous reading ((Then Allah will save those who believe and leave the wrongdoers therein on their knees))
Narration:
We read from Musnad al-Imam Ahmad, may Allah have mercy
on him, 14520 - Sulayman ibn Harb narrated to us, Ghalib ibn Sulayman Abu Salih narrated to us, on the authority of Katheer ibn Ziyad al-Barsani, on the authority of Abu Sumayyah, who said: We differed here regarding the supplications, so some of us said: No believer will enter it, and some of us said: They will all enter it, then Allah will save those who Fear Allah. So I met Jabir ibn Abdullah and said to him: We differed here about the ritual prayers. He said: They all return to it. Sulayman said once: They all enter it. (1) So I said to him: We differed about that ritual prayer. Some of us said: No believer enters it. Some of us said: They all enter it. So he pointed with his two fingers to his ears. He said: I would have been silent, had I not heard the Messenger of Allah, may Allah bless him and grant him peace, say: “Wurud means entering. No righteous or wicked person will remain except that he will enter it, so it will be cool and safe for the believer, as it was for Abraham, until the Fire - or he said: Hell - makes a noise because of their coldness. Then Allah will save those who feared Allah and leave the wrongdoers in it on their knees.” (1)

The response:
I say to Al-Munsir, take it easy and do not be overjoyed by what is in vain, because the narration is weak and the reason is:
Abu Sumayyah’s ignorance .
We read from Lisan al-Mizan by Ibn Hajar, Part Seven:
((558 - "Abu Samiah" on the authority of Jabir ibn Abdullah, unknown. End. Ibn Hibban mentioned him in the trustworthy.))

And we read from Mizan al-I'tidal by al-Dhahabi, may God have mercy on him, Part Four, Chapter on Nicknames:
(((10270) - Abu Samiah (3). On the authority of Jabir ibn Abdullah. Unknown .))

As for the authentication of Ibn Hibban, may God have mercy on him, it is rejected, as he was known for his leniency in authenticating the unknown.
We read the words of Ibn Hajar, may God have mercy on him, in the introduction to his book Lisan al-Mizan:
((Ibn Hibban said: Whoever is a denier of hadith, despite his scarcity, it is not permissible to authenticate him except after investigation. Even if he was one of those who narrates deniers and agreed with the trustworthy in the reports, he would be just and an acceptable narrator, as people are based on righteousness and justice in their statements until what necessitates disparagement becomes clear from them. This is the ruling on the famous narrators. As for the unknowns from whom only the weak narrators narrated, they are abandoned in all cases. I said: This is what Ibn Hibban went to, that if the man’s ignorance is negated, then he is on Justice until his wound is proven is a strange doctrine and the majority are against it and this is the rule of Ibn Hibban in the book of trustworthy people which he wrote, as he mentions a group of people whom Abu Hatim and others stated were unknown and Ibn Hibban believed that the ignorance of the eye is removed by the narration of one famous person and this is the doctrine of his sheikh Ibn Khuzaymah but the ignorance of his condition remains with othersIbn Hibban made his rule clear, saying: “The just person is the one in whom no wound is known, because wounding is the opposite of approval. So whoever is not wounded is just until his wound is revealed, because people are not burdened with what is hidden from them.” He said regarding the criteria for a hadith that is used as evidence: “If its narrator is free of being wounded, or above him, or below him, or its chain of transmission is mursal or interrupted, or the text is rejected.” This is how Al-Hafiz Shams Al-Din Ibn Abdul Hadi transmitted it in Al-Sarim Al-Munki from his classification. He altered the expression of Ibn Hibban, but he achieved his purpose and the context of some of his words in another Ayoub mentioned in the letter Alif .

” As for Al-Munsir’s citing of the authentication of Al-Haythami, may God have mercy on him, it is rejected, because Al-Hakim relied here on the authentication of Ibn Hibban, may God have mercy on him .
From the weak chain of narration of Imam Al-Albani, may Allah have mercy on him, Hadith 5960
((As for his father, Abdul Aziz bin Qais Al-Abdi, he is different from his son, as no one authenticated him except Ibn Hibban and Al-Ajli. Their leniency is well-known. The commentator on “Musnad Abi Ya’la” said:
“A group narrated from him.” This could have given it strength if they were trustworthy, and there was no one among them except his son, and two others, one of whom is unknown, and the other is not known, as I explained in “Taysir Intifa’ Al-Khulaan Bi Thiqat Ibn Hibban.” So the chain of narration is weak.
As a result of this leniency, Al-Hafiz Al-Mundhiri authenticated the chain of narration of the hadith in
“Al-Targheeb” (2/129), and Sheikh Ahmad Shakir followed him in his commentary on “Al-Musnad” (5/17), and the commentator on “Musnad Abi Ya’la” imitated them. And Allah is the source of help, and He is the Grantor of success.
As for Al-Haythami’s statement in “Al-Majma’” (3/251) after he attributed it to Ahmad, Abu Ya’la, and Al-Tabarani:
“The men of Ahmad are trustworthy.” ".
So, even though it does not mean that it is authentic, his specifying Ahmad’s men for authentication is a shortcoming; for the men of Abu Ya’la are like that, with the consideration of Al-Haythami’s well-known leniency in his reliance on Ibn Hibban’s authentication!
Al-Mundhiri has another mistake other than his explicit statement of the authenticity of his chain of transmission: namely, his attribution of it to Ibn Khuzaymah))

And Al-Haythami, despite his leadership, except that his specialization in the science of hadith was knowledge of the additions to the texts in the hadiths, not the conditions of the men.
Al-Sakhawi, may God have mercy on him, said in Al-Daw’ Al-Lami’ li-Ahl Al-Qarn Al-Tasi’, Part Five, about Al-Haythami
((The truth is what our Sheikh said , that he knew one branch of it, meaning the one in which their Sheikh Al-Iraqi trained him. He said: And he who did not know would think, due to the speed of his answer in the presence of the Sheikh, that he had a better memory, but that is not the case, rather Al-Hifz is knowledge, and may God have mercy on him and us.

Ibn Hajar, may God have mercy on him, said in Anbaa al-Ghamr bi-Abnaa al-Umar, Part Two, on
the authority of Nur al-Din al-Haythami: “He wrote to me repeatedly about that, and when he died he was asked about those who remained after him from the memorizers, so he began with me, then his son, and then Sheikh Nur al-Din. The reason for that was what I mentioned about the majority of practice, because his son was occupied with arts other than hadith, and Sheikh Nur al-Din knew one art from him. The one who asked the Sheikh about that was Judge Kamal al-Din Ibn al-Adim, then Sheikh Nur al-Din al-Rashidi asked him about what he informed me of after that, so he said:

In so-and-so, it is sufficient, and he mentioned that he was concerned and stated that, the Sheikh died after leaving the bath on the eighth of Sha’ban and he was eighty-one years and a quarter years old, similar to the age of our Sheikh, Sheikh al-Islam Siraj al-Din)) As for the correction of al-Hakim, it is also rejected, and that is because he was lenient in the correction.
We read what Ibn al-Salah said in his introduction, the first part, the first type:
((And he collected that in a book which he called (Al-Mustadrak) and he deposited in it what was not in either of the two Sahihs of what he saw according to the conditions of the two sheikhs, which they had narrated from his narrators in their books, or according to the conditions of Al-Bukhari alone, or according to the conditions of Muslim alone, and what his own effort led to its authentication even if it was not according to the conditions of any of them.
And it is a broad step in The condition of the authentic hadith is that he is lenient in ruling on it. So it is better for us to be moderate in his matter and say: Whatever he ruled as authentic, and we did not find that in it for any other imam, if it is not from the category of authentic, then it is from the category of good, and it is used as evidence and acted upon, unless a defect appears in it that necessitates its weakness.
And close to it in its ruling is the authentic hadith of Abi Hatim ibn Hibban al-Busti, may Allah have mercy on them all. And Allah knows best.))

And we read from the weak chain of narrators of Imam al-Albani, may Allah have mercy on him, part 12, hadith no. 5678:
((Sheikh Abdullah al-Ghumari al-Maghribi commented on them in his book “al-Radd al-Muqni’”, and said (p. 6): “This is severe obstinacy and a statement based on conjecture, and conjecture is the most false of hadiths. I am surprised at how al-Hafiz agreed with al-Dhahabi on this obstinate ruling and ignored what the rule requires in this situation.”
And I say: I am surprised at you! And the one who is oblivious is you, if you are not oblivious or ignorant! Otherwise, what is the rule that you are misleading the readers by referring to, and accusing al-Hafiz of being ignorant of, while you know the leniency of al-Hakim in authenticating hadiths and authenticating some narrators ?! What you said about Ibn Abi Hatim does not benefit you at all. And your saying after that: “And he did not criticize him in any way” - which is like saying: “Unknown” or: “I do not know him” - this is not criticism; yes, nor is it approval; as is indicated by his statement mentioned in “The Chapter on the Explanation of the Degrees of the Narrators of Hadiths” (1/38), although the one who narrated from him, Muhammad ibn Musa al-Jarashi, is criticised by him; ))

And we read from Mizan al-I'tidal by Imam al-Dhahabi, may God have mercy on him, part three, letter M:
(([7804 - [Sahih] Muhammad ibn Abdullah al-Dhabi al-Naysaburi al-Hakim, Abu Abdullah]
al-Hafiz, the author of the books.
A truthful Imam, but he authenticates in his Mustadrak fallen hadiths, and he does that a lot, so I do not know if they were hidden from him, so he is not one of those who are ignorant of that, and if he knew, then this is a great betrayal, and he is a Shiite who is famous for that without mentioning the two sheikhs.))

And we read from the book Umdat al-Qari by Badr al-Din al-Ayni, may God have mercy on him, the Book of Zakat:
((. As for what al-Hakim narrated in it (or a Saa of wheat), Abu Dawud said: This is not preserved, and Ibn Khuzaymah said in it: And he mentioned wheat in This hadith is not preserved, and I do not know from whom the mistake was made. The man’s saying to him: “Or a mudd of wheat?” indicates that mentioning wheat at the beginning of the hadith is a mistake and a mistake, even if it were correct, since his saying: “Or a mudd of wheat?” would have no meaning. Al-Hakim’s leniency in authenticating fabricated hadiths is well known .As for what al-Nawawi said: It was the action of a companion, we said: Many other companions agreed with him, based on the evidence of his statement in the hadith: “So the people took that.” The word “the people” is for generality, so it was a consensus, and God knows best. ))

And we read what Sheikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him, said in the collection of fatwas, the first part, the chapter on the oneness of divinity:
((I said: And Abd Al-Rahman Ibn Zayd Ibn Aslam is weak by their agreement, he makes many mistakes, Ahmad Ibn Hanbal, Abu Zur’ah, Abu Hatim, Al-Nasa’i, Al-Daraqutni and others weakened him, and Abu Hatim Ibn Hibban said: He used to change the reports without knowing, until he often did that from his narrations from the Prophet, may Allah bless him and grant him peace. The mursal hadith and the chain of transmission of the mawquf hadith deserve to be abandoned. As for al-Hakim’s authentication of such hadith and others like it, this is something that the scholars of hadith have rejected and said: al-Hakim authenticates hadiths that are fabricated and false according to the people of knowledge of hadith, just as he authenticated the hadith of Zurayb ibn Barthmali, which mentions the executor of The Messiah, which is a lie according to the consensus of the people of knowledge, as was explained by Al-Bayhaqi, Ibn Al-Jawzi, and others. Likewise, there are many hadiths in his Mustadrak that he authenticates, and they are fabricated according to the imams of the people of knowledge of hadith, and some of them are attributed to the Prophet. For this reason, the people of knowledge of hadith do not rely on the mere authentication of the judge, even if most of what he authenticates is authentic. However, among those who authenticate, he is in the position of a trustworthy person who often makes mistakes, even if the truth is most likely to be correct. And there is no one who authenticates the hadith weaker than his authentication, unlike Abu Hatim ibn Hibban al-Busti, for his authentication is superior to that of al-Hakim and is more important in status.

And likewise the authentication of al-Tirmidhi, al-Daraqutni, Ibn Khuzaymah, Ibn Mandah and their likes among those who authenticate the hadith. Therefore, he responded to al-Hakim’s authentication of this hadith and agreed with al-Dhahabi, may Allah have mercy on him (knowing that al-Dhahabi, may Allah have mercy on him, was ignorant of Abu Sumayyah). He has a group of scholars.

We will read what Imam al-Albani, may Allah have mercy on him, said in al-Silsilah al-Da’ifah, part ten, hadith. 4761:
((1 - (The roses are the entrance; neither the righteous nor the wicked will remain except that they will enter it, so it will be cool and safe for the believers [as it was] for Abraham, until the fire - or he said: Hell - will make a noise because of their coldness, then God will save those who feared God and leave the wrongdoers in it on their knees).
Weak
. It was narrated by Al-Bayhaqi in “Al-Sha’b” (1/336/370), and Abd Al-Ghani Al-Maqdisi in “Juz’ Dhikr Al-Nar” (225/2) on the authority of Abu Salih Ghalib bin Sulayman on the authority of Kathir bin Ziyad Al-Barsani on the authority of Abu Sumayyah, who said:
We differed here in Basra about the arrivals. Some people said: No believer will enter it. Others said: They will enter it, then Allah will save those who fear Him. So I went to Jabir ibn Abdullah and asked him. I said to him: We differed about it in Basra. Some people said: No believer will enter it. Others said: They will all enter it, then Allah will save those who fear Him. So he pointed to his ears with his fingers and said: I was silent if I did not hear the Messenger of Allah - may Allah bless him and grant him peace - say... and he mentioned it.


From this source: It was narrated by Abd ibn Hamid in "Al-Muntakhab min Al-Musnad" (119/1-2) and Ahmad (3/328-329). He said in "Al-Targheeb" (4/212):
"It was narrated by Ahmad, and its narrators are trustworthy, and Al-Bayhaqi with a good chain of transmission!"
And it was narrated by Al-Hakim (4/587). But he said - instead of (Abu Sumayyah) -: (Muniyah al-Azdiyyah from Abd al-Rahman ibn Shabiyah), and he did not mention Jabir, although this Abd al-Rahman was a follower like (Muniyah); and she is unknown. Despite that, he said:
"The chain of transmission is authentic"! And al-Dhahabi agreed with him!!
Perhaps there is an addition and omission in his chain of transmission.
The men in the chain of transmission of the hadith are trustworthy and well-known; except for Abu Sumayyah; Ibn Abi Hatim (4/2/388) included him with this narration; and he did not mention any criticism or approval of him. Al-Dhahabi said in "al-Mizan": "Unknown."
As for Ibn Hibban, he included him in "al-Thiqat" (1/302) from this narration as well - and al-Hafiz Ibn Kathir said in his "Tafsir" (3/132) - after attributing it to Ahmad -: "Strange."
Despite this ignorance and strangeness; Sheikh al-Rifai dared to say without knowledge - as was his habit - in the index of his "Mukhtasar" (2/622):
"Sahih"!
As for what Al-Bayhaqi said after the hadith:
“This is a good chain of transmission. Al-Bukhari mentioned it in “At-Tarikh”, and its evidence is the authentic hadith on the authority of Abu Al-Zubayr on the authority of Jabir on the authority of Umm Mubashar on the authority of the Prophet - may God bless him and grant him peace - similarly!” I
said : It is rejected from two aspects: the chain of transmission and the testimony.
As for the chain of transmission, you know that it contains ignorance, and Al-Bukhari mentioning it in “At-Tarikh” does not give it strength, and the matter is clearer than to need clarification.
As for the testimony, it is deficient; because the hadith of Umm Mubashar only contains what is understood from it that the arrival means entering, nothing else. See “Sahih Muslim” (7/196).

And Sheikh Shu’ayb al-Arna’ut, may God have mercy on him, declared it weak in his investigation of Musnad al-Imam Ahmad, may God have mercy on him, and he said:
(((1) Its chain of transmission is weak due to the unknown nature of Abu Sumayyah.
It was narrated by ‘Abd ibn Humayd (1106), and al-Bukhari in “al-Tarikh” (as in the biography of Abu Sumayyah in “al-Tahdheeb” 33/385, and it was omitted from the printed “al-Tarikh”), and al-Bayhaqi in “al-Sha’b” (370) on the authority of Sulayman ibn Harb, with this chain of transmission.
And al-Hakim 4/587 narrated it on the authority of Sulayman ibn Harb, on the authority of Abu Salih Ghalib ibn Sulayman, on the authority of Katheer ibn Ziyad Abu Sahl, on the authority of Musa (it was corrupted in the printed version to: Munyah) al-Azdiyyah, on the authority of ‘Abd al-Rahman ibn Shaybah, on the authority of Jabir (and Jabir was omitted from the printed version, see “al-Itihaaf” 3/226). This Musa was not narrated from anyone except Katheer ibn Ziyad, and he was confused in this hadith as You see, however, Al-Hakim authenticated this chain of transmission! ))

And Al-Buwaisri weakened it in Ithaaf Al-Mahra bi-Zawa’id Al-Masaneed Al-Ashra, Part Six, Book of Interpretation:
((5758 - Abu Bakr bin Abi Shaybah said: Sulayman bin Harb narrated to us, Abu Salih Ghalib bin Sulayman narrated to us, on the authority of Katheer bin Ziyad Al-Barsani, on the authority of Abu Sumayyah, who said: “They differed here in Basra. Some people said: No believer will enter it. Others said: They will all enter it, then Allah will save those who feared Him. So I met Jabir and asked him, and he said: They will all enter it, then Allah will save those who feared Him.” Allah is with those who fear Him. He said: Then he pointed to his two fingers to his ears and said: I would have been silent if I had not heard the Messenger of Allah - may Allah bless him and grant him peace - say: The entrance: the entrance. No righteous or wicked person will remain except that he will enter it, so it will be cool and safe for the believers as it was for Abraham, until the fire - or Hell - makes a noise because of their coolness. Then Allah will save those who fear Him and leave the wrongdoers therein. "Jithiya". Is this a weak chain of transmission? Because some of its narrators are unknown. Al

-Wada'i, may Allah have mercy on him, declared it weak in Abu Sumayyah and stated his ignorance in his investigation of Al-Hakim's Mustadrak, Part Five, Book of Terrors, Hadith No. 8806.

Ibn Kathir, may Allah have mercy on him, pointed out the strangeness of the wording in his interpretation of Surah Maryam:
((Al-Imam Ahmad «1»: Sulayman bin Harb told us, Ghalib bin Sulayman told us, on the authority of Katheer bin Ziyad Al-Barsani, on the authority of Abu Sumayyah, who said: We differed regarding the supplications. Some of us said: No believer will enter it, and he said: Some of them


said: They will all enter it, then Allah will save those who feared Him. So I met Jabir ibn Abdullah and said to him: We differed about the places of worship. He said: They will all enter it. Sulayman ibn Murrah said: They will all enter it. He pointed to his two fingers to his ears and said: I have been silent if I did not hear the Messenger of Allah, may Allah bless him and grant him peace, say: “No righteousness will remain.” And no wicked person will enter it, so it will be cool and safe for the believer, just as the fire was for Abraham, until the fire made a roaring noise because of their coolness. Then God will save those who feared God and leave the wrongdoers therein on their knees.” It is strange and they did not include it . ))

And the Prophet’s (peace and blessings of Allah be upon him) reading of the Almighty’s saying (Then We will save those who feared Allah and leave the wrongdoers therein on their knees) has been proven in the authentic narrations.
We read from Sahih Muslim, Book of the Virtues of the Companions,
163 - (2496) Harun ibn Abdullah told me, Hajjaj ibn Muhammad told us, he said: Ibn Jurayj said, Abu al-Zubayr told me that he heard Jabir ibn Abdullah say: Umm Mubashshir told me that she heard the Prophet (peace and blessings of Allah be upon him) say in the presence of Hafsah: “None of the people of the tree who pledged allegiance under it will enter the Fire, God willing.” She said: “Yes, O Messenger of God.” So he rebuked her. Hafsa said: “There is not one of you but will pass over it.” [Maryam: 71] So the Prophet, may God bless him and grant him peace, said: God Almighty has said:{Then We will save those who feared Allah and leave the wrongdoers therein on their knees.} [Maryam: 72]

Assuming the narration is correct, then this reading is anomalous and from the seven letters, except that it was not read in the final presentation, so it was considered abrogated (see the first point above).

Second: The response to the anomalous reading by their number .

I quote from a previous response of mine.

Response to the anomalous reading (divorce them before their waiting period) and (divorce them before their waiting period)
Narration
1. Abdullah bin Abbas, may God be pleased with him,
The virtues of the Qur’an by Al-Qasim bin Salam, may God have mercy on him
, for Hadith: 575
(A suspended Hadith) He told us, Ismail bin Ibrahim told us, on the authority of Ayoub, on the authority of Abdullah bin Katheer, on the authority of Mujahid, on the authority of Ibn Abbas that he used to read: “Divorce them before their waiting period.”
2. Abdullah bin Omar, may Allah be pleased with him,
Sahih Muslim, Book of Divorce
2688 1471, and Harun bin Abdullah told me, Hajjaj bin Muhammad told us, Ibn Jurayj said, Abu Al-Zubayr told me that he heard Abdul Rahman bin Ayman, the freed slave of Uzza, asking Ibn Omar, and Abu Al-Zubayr was listening to that, what do you think of a man who divorced his wife while she was menstruating? He said, Ibn Omar divorced his wife while she was menstruating during the time of the Messenger of Allah, may Allah bless him and grant him peace. Omar asked the Messenger of Allah, may Allah bless him and grant him peace, and he said, Abdullah bin Omar divorced his wife while she was menstruating, so the Prophet, may Allah bless him and grant him peace, said to him, “Take her back,” so he took her back and said, “When she becomes pure, then divorce her or keep her.” Ibn Omar said, and the Prophet, may Allah bless him and grant him peace, recited, “O Prophet, when you divorce women, divorce them during their waiting period.”
The response:
#The chain of transmission
of the two narrations #They are authentic
#The text :
First: The Qur’an that we have today is transmitted by continuous transmission with the ten readings, and the chains of transmission of these readings go back to a group of the Companions, may Allah be pleased with them, reaching the level of continuous transmission, including Ibn Abbas, may Allah be pleased with him, and all of them recited The verse as we know it today in the Qur’an ((So divorce them for their waiting period))
The chain
of transmission of Ibn Kathir’s reading is as we read in An-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 120
((And Al-Qist also read it, and Ma’ruf and Shibl, to the Sheikh of Mecca and its Imam in recitation, Abu Ma’bad Abdullah bin Kathir bin Amr bin Abdullah bin Zadhan bin Fayrouzan bin Hormuz Ad-Dari Al-Makki. This is the completion of seventy-three paths from Ibn Kathir.
Ibn Kathir read on the authority of Abu al-Sa’ib Abdullah ibn al-Sa’ib ibn Abi al-Sa’ib al-Makhzumi, on the authority of Abu al-Hajjaj Mujahid ibn Jabr al-Makki, and on the authority of Dirbas, the freed slave of Ibn Abbas. Abdullah ibn al-Sa’ib read on the authority of Ubayy ibn Ka’b and Umar ibn al-Khattab, may God be pleased with them both, and Mujahid read on the authority of Abdullah ibn al-Sa’ib. And Dirbas read to his client Ibn Abbas, and Ibn Abbas read to Ubayy ibn Ka’b and Zayd ibn Thabit, and Ubayy, Zayd and Umar - may God be pleased with them - read to the Messenger of God, may God bless him and grant him peace.))
The chain of transmission of Abu Amr’s reading
, and we read in An-Nashr in the Ten Readings, Part One, Page 133

((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain of transmission of the reading of Hamza Al-Zayyat,
and we read in Al-Nashr in the Ten Readings, Part One, Page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))
The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.
The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.

The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash'ari, and Abu Musa read on the Messenger of Allah - may Allah's prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and high.
Second: These two readings are anomalous as we mentioned and they contradict the well-known mutawatir in our copies of the Qur'an, and therefore they are weak readings due to their anomalousness and lack of mutawatir
. The conditions for the validity of accepting a reading are
: 1. The soundness of the chain of transmission
2. . 3. Conformity
with the Uthmanic copies of the Qur’an, even if it is possible.
Imam Al-Jazari said in Al-Nashr fi Al-Qira’at Al-‘Ashr, Part One: “Every reading that conforms with the Arabic, even if it is possible, and conforms with one of the Uthmanic copies of the Qur’an, even if it is possible, and its chain of transmission is sound, then it is the correct reading that cannot be rejected or denied. Rather, it is one of the seven letters in which the Qur’an was revealed, and people must accept it, whether it was from the seven imams, or from the ten, or from other accepted imams. Whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it was from the seven or from someone greater than them. This is what is correct according to the imams of verification from the early and later generations. Imam Al-Hafiz Abu Amr Uthman bin Saeed Al-Dani stated this explicitly, and Imam Abu Muhammad Makki bin Abi Talib stated it in more than one place, as did Imam Abu Al-Abbas Ahmad bin Ammar Al-Mahdawi, and Imam Al-Hafiz Abu Al-Qasim Abd Al-Rahman bin Ismail, known as Abu Shamah, verified it. It is the doctrine of the early generations, and no one is known to have disagreed with it.”
Third: It was proven that Ibn Abbas, may God be pleased with him, stated that the Prophet, may God bless him and grant him peace, did not leave anything except what is between these two covers, which is the Mushaf that the Companions agreed upon during the time of Uthman, may God be pleased with him, including the transmitted reading: “So divorce them for their prescribed period.”
Sahih al-Bukhari, Book of the Virtues of the Qur’an
(4731) Qutaybah ibn Sa’id narrated to us, Sufyan narrated to us, on the authority of Abdul Aziz ibn Rafi’, who said: I and Shaddad ibn Mu’qil entered upon Ibn Abbas, and Shaddad ibn Mu’qil said to him: Did the Prophet, may God bless him and grant him peace, leave anything? He said: He left nothing except what is between the two covers. He said: We entered upon Muhammad ibn al-Hanafiyyah and asked him, and he said: He left nothing except what is between the two covers.
Ibn Hajar said in Fath al-Bari:
His statement: (Chapter: Whoever says: The Prophet, may God bless him and grant him peace, did not leave anything except what is between the two covers) meaning what is in the Mushaf, and it does not mean that he left the Qur’an collected between the two covers because that contradicts what was mentioned previously regarding the collection of Abu Bakr and then Uthman. This translation is to respond to those who claimed that much of the Qur’an was lost due to the loss of its bearers.)
Fourth: It was proven from the Sunnah. The authentic hadith on the authority of Abdullah bin Masoud, Fatima bint Qais, and Ibn Abbas himself, may God be pleased with them, that they read it (divorce them during their waiting period) as it is found in our Uthmanic copies of the Qur’an.
Abdullah bin Masoud, may God be pleased with him,
Musannaf Ibn Abi Shaybah, Book of Divorce, Part Four
(1) Abu Abd al-Rahman Baqi bin Mukhallad told us, he said: Abu Bakr Abdullah bin Muhammad bin Abi Shaybah told us, he said: Abdullah bin Idris, Waki’, Hafs, and Mu’awiyah told us, on the authority of al-A’mash, on the authority of Malik bin al-Harith, on the authority of Abd al-Rahman bin Yazid, on the authority of Abdullah: Divorce them during their waiting period. He said: Pure from without intercourse.
Imam Al-Albani, may Allah have mercy on him, authenticated it in Irwa’ Al-Ghaleel, Part Seven, Page 118, and he said:
((Its chain of transmission is authentic according to the conditions of Muslim))
Abdullah bin Abbas 
Sunan Abu Dawud, Book of Divorce, Part Six
2196 Ahmad bin Salih narrated to us, Abdul Razzaq narrated to us, Ibn Jurayj narrated to us, some of the sons of Abi Rafi’, the freed slave of the Prophet, may Allah bless him and grant him peace, narrated to me, on the authority of Ikrimah, the freed slave of Ibn Abbas, on the authority of Ibn Abbas, who said: Abd Yazid divorced Abu Rukanah and his brothers Umm Rukanah and married a woman from Muzaynah. She came to the Prophet, may Allah bless him and grant him peace, and said: He will not avail me except as this hair avails a hair I took from her head, so he separated me from him. The Prophet, may Allah bless him and grant him peace, was overcome with rage, so he called Rukanah and his brothers, then he said to those sitting with him: Do you think that so-and-so resembles Abd Yazid in such-and-such manner, and so-and-so resembles Abd Yazid in such-and-such manner? They said: Yes. The Prophet, may Allah bless him and grant him peace, said to Abd Yazid: Divorce her, so he did, then he said: Take back your wife, Umm Rukanah and his brothers. He said: I have divorced her three times, O Messenger of Allah. He said: I know. Take her back, and he recited: O Prophet, when… You divorced women, so divorce them during their waiting period. Abu Dawud said: The hadith of Nafi’ ibn Ujair and Abdullah ibn Ali ibn Yazid ibn Rukanah, on the authority of his father, on the authority of his grandfather, that Rukanah divorced his wife irrevocably, so the Prophet, may God bless him and grant him peace, returned her to him is more authentic, because the man’s son and his family know him better. Rukanah only divorced his wife irrevocably, so the Prophet, may God bless him and grant him peace, made it one.
Hasan hadith by Imam al-Albani in Sahih and Da’if Sunan Abi Dawud, may God have mercy on him. He said: ((Hassan))
Fatimah bint Qays, may God be pleased with her,
Sunan Abi Dawud, Part Two, Book of Divorce.
2290 Mukhallad ibn Khalid narrated to us, Abd al-Razzaq narrated to us, on the authority of Muammar, on the authority of al-Zuhri, on the authority of Ubayd Allah, who said: Marwan sent to Fatimah and asked her, and she told him that she was with Abu Hafs, and the Prophet, may God bless him and grant him peace, had appointed Ali ibn Abi Talib, meaning, over some of Yemen. Her husband went out with him and sent her a divorce that remained for her, and he ordered Ayyash ibn Abi Rabi’ah and al-Harith ibn Hisham to spend on her. They said: By God, she has no maintenance unless she is pregnant. So she came to the Prophet, may God bless him and grant him peace, and he said: You have no maintenance unless you are pregnant. She asked his permission to move, and he gave her permission. She said: Where shall I move, O Messenger of God? He said: With Ibn Umm Maktum, who was blind. She would put her clothes down with him and he would not see her. She remained there until her waiting period had passed, and the Prophet, may God bless him and grant him peace, married her to Usama. Qubaysah returned to Marwan and informed him of that. Marwan said: We have not heard this hadith except from a woman, so we will take the protection that we found the people upon. So Fatimah said when that reached her: Between me and you is the Book of God. God Almighty said: (So divorce them #for their waiting period. ) Until (you do not know, perhaps Allah will bring about after that something new) she said, so what thing will happen after the three?
Imam Al-Albani, may Allah have mercy on him, authenticated this narration in his book Sahih and Da’if Sunan Abu Dawud.
Fifth: The reading of our copies of the Qur’an today is the reading according to the last presentation, which is the one based on the ten readings, and the Qur’an that Zaid bin Thabit, may Allah be pleased with him, wrote for Abu Bakr, may Allah be pleased with him, then copied it into several copies for Uthman, may Allah be pleased with him. Everything that the Prophet, may Allah’s prayers and peace be upon him, read in the last presentation was recorded by Zaid bin Thabit, may Allah be pleased with him, during the time of Abu Bakr, may Allah be pleased with him, and copied during the time of Uthman, may Allah be pleased with him, and it does not contain (before) or (before), but rather (for their number)
in Al-Mustadrak Al-Hakim
2857 - Ja’far bin Muhammad bin Nasir Al-Khaldi informed us, on the authority of Ali bin Abdul Aziz Al-Baghawi, in Mecca, on the authority of Hajjaj bin Al-Minhal, who said: Hammad bin Salamah told us, on the authority of Qatadah, on the authority of Al-Hasan, on the authority of Samurah, may Allah be pleased with him, who said: “The Qur’an was presented to the Messenger of Allah, may Allah’s prayers and peace be upon him, in several presentations.” They say: Our reading is the last presentation.
Al-Suyuti, may God have mercy on him, said in Al-Itqan, Part One
: “Ibn Ashtah narrated in Al-Masahif and Ibn Abi Shaybah in his Fadha’il, on the authority of Ibn Sirin, on the authority of Ubaydah Al-Salmani, who said: The reading that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died is the reading that people read today.
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice. They think that our recitation should be the last debate.
Al-Baghawi said in his commentary on the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of Allah, may Allah bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an.
In the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Qur’an
Abdullah narrated: Ishaq bin Ibrahim bin Zaid narrated: Abu Bakr narrated: Hisham bin Hassan narrated: Muhammad bin Sirin narrated: Kathir bin Aflah said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. So they sent for the quarter in Umar's house, and it was brought. He said [p. 105]: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were delaying it? He said: No. Muhammad said: So I had a suspicion that they were only delaying it " to see who was the most recent of them to the last presentation ." #They write it #according to his saying )) And Ibn Kathir, may God have mercy on him, corrected the narration in the introduction to his interpretation, the first part, and he said: ((It is also correct.)) And we read from the book Al-Burhan in the Sciences of the Qur’an, the first part, the thirteenth type, the history of the Qur’an and the differences in the copies of the Qur’an: ((Abu Abd al-Rahman al-Salami said: The reading of Abu Bakr, Umar, Uthman, Zayd ibn Thabit, the immigrants, and the Ansar was one; They used to recite the general recitation, which is the recitation that the Messenger of Allah - may Allah bless him and grant him peace - recited to Gabriel twice in the year in which he died, and Zaid had witnessed the last presentation and he used to recite it to the people until he died, and therefore Abu Bakr relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf)) Sixth: It is known that the Companions accepted the Mushaf that Uthman - may Allah be pleased with him - copied, and none of them objected to Uthman - may Allah be pleased with him - and they agreed on it and did not object to writing the verse (for their waiting period) instead of (before their waiting period). We read in the Book of the Mushafs by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Mushaf, may Allah be pleased with him : Abdullah told us, he said: Ahmad ibn Sinan told us, he said: Abd al-Rahman told us, he said: Shu’bah told us, on the authority of Abu Ishaq, on the authority of Mus`ab bin Sa`d, said: “I found the people gathered together when `Uthman burned the copies of the Qur’an, and they were amazed by that, and he said: None of them denied that.” Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an ((and this is a sound chain of transmission)) and also in the book of the copies of the Qur’an by Ibn Abi Dawud al-Sijistani, may God have mercy on him, with a chain of transmission that Ibn Kathir, may God have mercy on him, authenticated in the introduction to his interpretation.








Abdullah told us: My uncle told us: Abu Raja told us: Israel told us, on the authority of Abu Ishaq, on the authority of Mus`ab bin Sa`d, who said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been thirteen years and you are still doubting the Qur’an and saying: ‘The recitation of Ubayy and the recitation of Abdullah’. He says: The man said: By Allah, your recitation is not good, so I order every man among you to bring whatever he has of the Book of Allah with him. A man would bring a piece of paper or leather containing the Qur’an, until he had collected a large number of them. Then Uthman entered and called them one by one and asked them: Did you hear the Messenger of Allah (blessings and peace of Allah be upon him) dictate it to you? He would say: Yes. When Uthman finished that, he said: Who is the most knowledgeable of the people? They said: The scribe of the Messenger of Allah, may Allah bless him and grant him peace, Zayd ibn Thabit. He said: Who is the most eloquent of the people? They said: Sa`id ibn al-`As. Uthman said: Let Sa`id dictate and Zayd write. So Zayd wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of the companions of Muhammad say: He has done well.
And from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, we also read
Hadith No.: 34 (a suspended Hadith) He told us, Sahl ibn Salih told us, he said: Abu Dawud and Ya’qub told us, they said: Shu’bah told us, on the authority of Alqamah ibn Murthad, on the authority of Suwayd ibn Ghaflah, he said: Ali said about the Mushafs: “If Uthman had not made it, I would have made it.”
Rather, the Mushafs that were copied by Zayd ibn Thabit, may God be pleased with him, and the rest of the committee agreed with the Mushafs of the majority of the Companions.
We read in the book Sharh as-Sunnah by Imam al-Baghawi, may God have mercy on him. The virtues of the Qur’an Chapter on collecting the Qur’an
It was narrated on the authority of Suwaid bin Ghaflah, who said: I heard Ali bin Abi Talib say: “Fear Allah, O people, and beware of extremism regarding Uthman, and your saying: ‘He burned the Qur’an’, for by Allah, he did not burn it except in front of a group of us, the companions of Muhammad, may Allah bless him and grant him peace, all of us.” So he said: “What do you say about this recitation about which the people differed?” A man meets a man and says: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. So we said: What is the opinion, O Commander of the Faithful? He said: I think that I should unite the people on one copy of the Qur’an, because if you differ today, those after you will differ even more. We said: What an excellent opinion you have made. So he sent to Zaid bin Thabit and Saeed bin Al-‘As and said: Let one of you write and the other dictate, and if you differ on something, then bring it to me. #We did not #disagree on #Nothing #from #the #Book #of #God #except #in #One letter in Surat Al-Baqarah. Saeed said: The coffin, Surat Al-Baqarah, verse 248. Zaid said: The coffin. So we took it to Uthman, and he said: Write it as The coffin, Surat Al-Baqarah, verse 248. Ali said: If I had been in charge of the one who was in charge of Uthman, I would have done the same as he did.
We read in the Book of the Qur’ans by Ibn Abi Dawood Al-Sijistani, may God have mercy on him, the first part, the chapter on Uthman’s collection of the Qur’ans, may God have mercy on him
. Al-Zuhri said: They differed on that day about the Ark and the Taboo. The Quraysh group said: the Ark, and Zaid said: the Taboo. So their difference was brought to Uthman, who said: Write it as the Ark, for it is in the language of the Quraysh. Abdullah told us: Muhammad bin Yahya told us: Yaqub bin Ibrahim bin Saad told us: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this: “
The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of Siyar A’lam al-Nubala’ in the biography of Zayd bin Thabit, may God be pleased with him:
((Hafs: He is the son of Sulayman al-Asadi Abu Omar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwayd bin Ghafla, he said: I heard Ali bin Abi Talib say: Fear God, O people, and beware of exaggeration in Uthman and your saying that he burned the copies of the Qur’an, for by God he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd bin Thabit and Sa’id bin al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of God except about one letter in Surat al-Baqarah, Sa’id said “the Ark” and Zayd said “the Taboo,” so we brought it to Uthman, and he said: Write it down.” Seventh: This anomalous reading may be one of the six letters abrogated in the last presentation, especially since some of the anomalous readings from Ibn Masoud and Ubayy ibn Ka’b are of that type if we assume the authenticity of the chain of transmission . We read in An-Nashr fi al-Qira’at al- ‘Ashr by Ibn al-Jazari , may God Part One, Introduction: ((Some of them said: The permission for the seven letters was at the beginning of Islam because of the difficulty for them in preserving one letter at first, then when their tongues were tamed by readingagreement on one letter was easy for them, and it was more suitable for them, they agreed on the letter that was in the last presentation, and some of them say that it abrogated what was other than that; Therefore, many scholars have stated that the letters that were reported from Abu and Ibn Masoud and others that contradict these copies of the Qur’an have been abrogated. May God’s prayers and peace be upon our master Muhammad, his family and his companions.

So the reading is anomalous from the seven letters, but it was not read in the last presentation, and the reading in our copies of the Qur’an has been proven with correct chains of transmission that agree with the script and Arabic. Likewise, the reading (Fat-Taluquhunna Li-Iddahtihinna) has been proven from the correct Sunnah from the narration of Abdullah bin Masoud, Ibn Abbas, and Fatima bint Qais, may God be pleased with them
. The funny thing is that Al-Munsir cited in a previous episode the hadith of Fatima bint Qais, may God be pleased with her!!! So look how he cites the thing and its opposite!!!

Third: The response to the anomalous reading (Bikul Shay’an Basir) .

Al-Munsir relied in his statement on the authentication of Al-Suyuti, may God have mercy on him, knowing that the writer of the book himself from which he quoted (also a contemporary) transmitted the weakening of Al-Haythami, may God have mercy on him, of the narration of Bisnan and the presence of Ibn Lahi’ah in the chain of transmission!!!


As for the correction of Al-Suyuti, may God have mercy on him, he is known for his leniency in correction, and something like this is not acceptable, since Ibn Lahi’ah was unanimously agreed upon as weak, unless the ‘Abbadids narrated from him
a narration from the weak chain of transmission, volume 6, hadith 2892:
((Second: You have known that Al-Suyuti did not mention for him more than one chain of transmission with a chain of transmission traceable to the Prophet, and this is with the possibility that it is extremely weak, so where are the many chains of transmission that would compensate for the weakness?!
Third: If Al-Suyuti was very lenient, so he authenticated hadiths that are weaker in chain of transmission than this, then that does not justify us being lenient like him, rather that should be a lesson for us, so that we do not fall into the same leniency that he fell into! ))

And I mention a previous response of mine to this strange reading.

In response to the anomalous reading (All-Seeing of everything)
The narration
of the virtues of the Qur’an by Ibn Salam and the dictionary of al-Tabarani and the interpretation of Ibn Abi Hatim
Hadith No.: 546
(Hadith with a chain of transmission traceable to the Prophet) Ibn Bukayr and Abu al-Aswad narrated to us, on the authority of Ibn Lahi’ah, on the authority of Yazid ibn Abi Habib, on the authority of Abu al-Khayr, on the authority of Uqbah ibn Amir, who said: “I saw the Messenger of Allah, may Allah bless him and grant him peace, while he was reciting the verse at the end of the light, and he was placing his fingers between his eyes, saying: He is All-Seeing.
Reply:
#Sanad :
The narration is #weak and is not authentically attributed to the Prophet, may God bless him and grant him peace
. The reason:
In the chain of transmission is Ibn Lahi’ah, who is weak as the investigators have mentioned, except for what was narrated from him by the ‘Abbadids, who are ‘Abdullah bin Yazid al-Qanabi, ‘Abdullah bin Yazid al-Muqri’, ‘Abdullah bin Wahb, and ‘Abdullah bin al-Mubarak, and the narrator from him in the hadith is Sa’id bin Abi Maryam.
#So the chain of transmission is weak,
we will read in his biography in Tahdhib al-Tahdhib by Ibn Hajar, may God have mercy on him, Part Five, Page 375:
((Nuaim bin Hammad said: I heard Ibn Mahdi say: I do not rely on anything I heard from the hadith of Ibn Lahi’ah except the hearing of Ibn al-Mubarak and the like. And
‘Abd al-Ghani bin Sa’id al-Azdi said: If the ‘Abbadids narrated from Ibn Lahi’ah, then it is authentic, Ibn al-Mubarak, Ibn Wahb, and al-Muqri’.)) Al-
Daraqutni said: The Weak and Abandoned, Part Two, Chapter Ain:
((319 - ‘Abdullah bin Lahi’ah bin ‘Uqbah, and perhaps he is attributed to his grandfather, what is considered is what the ‘Abbadids narrate from him, Ibn al-Mubarak, And the reciter, and Ibn Wahb))
and we read in the biography of the scholars of the nobles of Imam Al-Dhahabi, may God have mercy on him, the eighth part, the seventh level, in the biography of Ibn Lahi’ah:
((And Abu Zur’ah said: He is not to be relied upon. It was said: So what about the hearing of the ancients? He said: Its beginning and end are the same, except that Ibn Wahb and Ibn
Al-Mubarak used to trace his origins and write from them. Abu Hatim bin Hibban Al-Basti said: Some of our companions used to say: The hearing of whoever heard from Ibn Lahi’ah before his books were burned, such as the Abbadids: Ibn Al-Mubarak, Ibn Wahb, Al-Muqri’, and Abdullah bin Maslama Al-Qa’nabi, then their hearing is correct. And whoever heard after his books were burned, then his hearing is nothing. And we
read in Mizan Al-I’tidal by Imam Al-Dhahabi, may God have mercy on him, also, part 2, page 477, chapter on the letter ‘Ayn
((And Al-Fallas said: Whoever wrote from him before they were burned, such as Ibn Al-Mubarak and Al-Muqri’ [then his hearing] (1) is more correct.)) And
Imam Al-Haythami weakened it in Majma’ Al-Zawa’id and Manba’ Al-Fara’id, the seventh part, the book of interpretation, and he also ruled this reading as anomalous
, God Almighty said: And God is with everything.
11239 On the authority of Uqbah ibn Amir, who said: I saw the Messenger of Allah, may Allah bless him and grant him peace, reciting this verse at the end of Surat An-Nur, while placing his fingers under his eyes, saying: He is All-Seeing of everything. I said: This is how it was recited, so if it was an anomalous reading, then the recitation is All-Knowing of everything. Narrated by At-Tabarani, and in it is Ibn Lahi’ah, who has a poor memory and is weak , and the rest of its men are trustworthy.
#Text
First: The Quran that we have today is transmitted by continuous narration with the ten readings, and the chains of transmission of these readings go back to a group of the Companions, may God be pleased with them, which reached the level of continuous narration, and all of them read the verse as we know it today in the Mushaf (All-Knowing of everything).
The chain of transmission of Ibn Kathir’s reading
, we read in An-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 120
: “And Al-Qist also read, and Ma’ruf and Shibl read to the Sheikh of Mecca and its Imam in recitation, Abu Ma’bad Abdullah bin Kathir bin Amr bin Abdullah bin Zadan bin Fayrouzan bin Hormuz Ad-Dari Al-Makki.” This is the completion of seventy-three paths from Ibn Kathir.
Ibn Kathir read on the authority of Abu al-Sa’ib Abdullah ibn al-Sa’ib ibn Abi al-Sa’ib al-Makhzumi, on the authority of Abu al-Hajjaj Mujahid ibn Jabr al-Makki, and on Dirbas, the freed slave of Ibn Abbas. Abdullah ibn al-Sa’ib read on Ubayy ibn Ka’b and Umar ibn al-Khattab - may Allah be pleased with them both. - And Mujahid read on Abdullah bin Al-Sa’ib, and Dirbas read on his client Ibn Abbas, and Ibn Abbas read on Ubayy bin Ka’b and Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace.))
The chain of transmission of Abu Amr’s reading
, and we read in An-Nashr in the Ten Readings, Part One, Page 133
((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain of transmission of the reading of Hamza Al-Zayyat,
and we read in Al-Nashr in the Ten Readings, Part One, Page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))
The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.
The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.

The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash’ari, and Abu Musa read on the Messenger of God - may God’s prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and lofty.
Second: This is an anomalous reading as we mentioned and it contradicts the well-known mutawatir in our copies of the Qur’an, and therefore it is a weak reading due to its anomalousness and lack of mutawatir
. The conditions for the validity of accepting a reading are
: 1. Authenticity of the chain of transmission
2. Conformity with the Arabic language even in one way
4. Conformity with the
Uthmanic copies of the Qur’an even in a possible way. Imam al-Jazari said in al-Nashr fi al-Qira’at al-‘Ashr, Part One: ((Every reading that conforms with the Arabic language even in one way, and conforms with one of the Uthmanic copies of the Qur’an even in a possible way, and its chain of transmission is sound, then it is the correct reading that it is not permissible to reject or deny. Rather, it is from the seven letters in which the Qur’an was revealed and it is obligatory for people to accept it, whether it was from the seven imams, or from the ten, or from other accepted imams. Whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it was from the seven or from someone greater than them. This is what is correct according to the imams of investigation from the predecessors and successors. Imam al-Hafiz Abu Amr Uthman ibn Sa’id al-Dani stated this explicitly, and Imam Abu Muhammad stated it in more than one place. Makki bin Abi Talib, as well as Imam Abu al-Abbas Ahmad bin Ammar al-Mahdawi, and it was verified by Imam al-Hafiz Abu al-Qasim Abd al-Rahman bin Ismail, known as Abu Shama, and it is the doctrine of the Salaf, and no one among them is known to have disagreed with it.
Third: The reading of our copies of the Qur’an today is the reading according to the last presentation, which is the one that has the ten readings, and the Qur’an that Zaid bin Thabit (may Allah be pleased with him) wrote for Abu Bakr (may Allah be pleased with him) and then copied into several copies for Uthman (may Allah be pleased with him). Everything that the Prophet (peace and blessings of Allah be upon him) read in the last presentation was recorded by Zaid bin Thabit (may Allah be pleased with him) during the time of Abu Bakr (may Allah be pleased with him) and copied during the time of Uthman (may Allah be pleased with him). It does not contain (Basir) but rather (Aleem).
In Al-Mustadrak Al-Hakim
2857 - Ja’far bin Muhammad bin Naseer Al-Khaldi informed us, on the authority of Ali bin Abdul Aziz Al-Baghawi, in Mecca, on the authority of Hajjaj bin Al-Munhal, who said: Hammad bin Salamah informed us, on the authority of Qatadah, on the authority of Al-Hasan, on the authority of Samurah (may Allah be pleased with him), who said: “The Qur’an was presented to the Messenger of Allah (peace and blessings of Allah be upon him) in presentations.” They would say: This reading of ours is the last presentation.
Al-Suyuti (may Allah have mercy on him) said in Al-Itqan, Part One
: “Ibn Ashta reported in Al-Masahif and Ibn Abi Shaybah in his Fadhail, on the authority of Ibn Sirin, on the authority of Ubaydah al-Salmani, who said: The recitation that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died is the recitation that people recite today.
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice. They think that our recitation should be the last debate.
Al-Baghawi said in his explanation of the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of God, may God bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an.
In the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection For the
copies of the Qur’an, Abdullah told us, he said: Ishaq bin Ibrahim bin Zaid told us, he said: Abu Bakr told us, he said: Hisham bin Hassan told us, on the authority of Muhammad bin Sirin, on the authority of Katheer bin Aflah, he said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. He said: So they sent for the quarter in Umar’s house, and it was brought. He said: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were postponing it? He said: No. Muhammad said: So I thought, they were only delaying it “ to look for the one of them who had the most recent experience with the final presentation, so they would write it down according to his statement .” Ibn Kathir, may God have mercy on him, authenticated the narration in the introduction to his interpretation, the first part, and he said: ((It is also authentic.))

And we read from the book Al-Burhan fi Ulum Al-Quran, Part One, Thirteenth Type, History of the Quran and the Differences in the Mushafs:
((Abu Abd Al-Rahman Al-Salami said: The recitation of Abu Bakr, Umar, Uthman, Zaid bin Thabit, the Muhajireen and the Ansar was one; they used to recite the general recitation, which is the recitation that the Messenger of God - may God bless him and grant him peace - recited to Gabriel twice in the year in which he died, and Zaid had witnessed the last presentation and he used to recite it to the people until he died, and for this reason the friend relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf))
Fourth: It is known that the Companions accepted the Mushaf that Uthman, may God be pleased with him, copied, and none of them objected to Uthman, may God be pleased with him, and they agreed on it and did not object to writing the verse (Aleem) instead of Basir.
We read in the book Al-Masahif by Ibn Abi Dawud Al-Sijistani, Part One, Chapter on Uthman’s collection of the Mushaf, may God be pleased with him
, Abdullah told us, he said, Ahmad bin Sinan told us He said: Abdur-Rahman told us: Shu’bah told us, on the authority of Abu Ishaq, on the authority of Mus’ab bin Sa’d, who said: “I found the people gathered together when Uthman burned the copies of the Qur’an, and they were amazed by that, and he said: None of them denied that.”
Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an ((and this is a sound chain of transmission))
and also in the book of the copies of the Qur’an by Ibn Abi Dawud al-Sijistani, may God have mercy on him, with a chain of transmission that Ibn Kathir, may God have mercy on him, authenticated in the introduction to his interpretation.
Abdullah told us, he said: I was told by My uncle said: Abu Raja’ narrated to us: Isra’il informed us, on the authority of Abu Ishaq, on the authority of Mus’ab bin Sa’d, who said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been thirteen years and you are still doubting the Qur’an and saying: ‘The recitation of Ubayy and the recitation of Abdullah.’ A man says: ‘By God, your recitation is not correct.’ So I resolve to…” Every man among you must bring whatever he has of the Book of Allah with him when he brings it. A man would bring a piece of paper or leather containing the Qur’an, until he had collected a large number of them. Then Uthman entered and called them one by one and asked them: Did you hear the Messenger of Allah, may Allah bless him and grant him peace, when he dictated it to you? He said: Yes. When Uthman finished that, he said: Who is the most knowledgeable of people? They said: The scribe of the Messenger of God, may God bless him and grant him peace, Zayd ibn Thabit. He said: Who is the most Arab of people? They said: Saeed bin Al-Aas. Uthman said: Let Saeed dictate and Zaid write. So Zaid wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of Muhammad’s companions say: He has done well.
And from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, we also read
Hadith No.: 34 (a suspended Hadith) He told us, Sahl ibn Salih told us, he said: Abu Dawud and Ya’qub told us, they said: Shu’bah told us, on the authority of Alqamah ibn Murthad, on the authority of Suwayd ibn Ghafla, he said: Ali said about the Mushafs: “If Uthman had not made it, I would have made it.”
Rather, the copies of the Qur’an that were copied by Zayd ibn Thabit (may Allah be pleased with him) and the rest of the committee agreed with the copies of the Qur’an of the majority of the Companions.
We read in Sharh as-Sunnah by Imam al-Baghawi (may Allah have mercy on him), in the book Fadhail al-Qur’an, in the chapter on collecting the Qur’an. It
was narrated on the authority of Suwayd ibn Ghaflah, who said: I heard Ali ibn Abi Talib say: “Fear Allah, O people. Beware of exaggeration in the matter of ‘Uthman and your saying: ‘He is the burner of the Qur’an.’ By Allah, he did not burn it except in front of a group of us, the Companions of Muhammad (blessings and peace of Allah be upon him), all of us.” So he said: “What…” What do you say about this recitation in which people differ? A man meets a man and says: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. So we said: What is the opinion, O Commander of the Faithful? He said: I think that I should unite the people on one copy of the Qur’an, because if you differ today, those after you will differ. The most disagreement, so we said: What a good thing you have seen. So he sent to Zaid bin Thabit and Saeed bin Al-Aas, and said: Let one of you write and the other dictate, and if you disagree about something, then bring it to me. We did not disagree about anything in the Book of Allah except about one letter in Surat Al-Baqarah. Saeed said: The Ark, Surat Al-Baqarah, verse 248, and Zaid said: : The coffin, so we took it to Uthman, and he said: Write it as the coffin Surah Al-Baqarah verse 248, Ali said: If I had been in charge of the one who took charge of Uthman, I would have done as he did. We read in the book Al-Masahif by Ibn Abi Dawud Al-Sijistani, may God have mercy on him, Part One, Chapter on Uthman’s collection of the Qur’ans, may God have mercy on him . Al-Zuhri said: On that day they differed about the coffin and the taboo, so the Quraysh group said: the coffin, and Zaid said: the taboo, so their difference was taken to Uthman, and he said: Write it as the coffin, for it is in the language of Quraysh. Abdullah told us: Muhammad bin Yahya told us: Yaqub bin Ibrahim bin Saad told us: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this: “ The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of Siyar A’lam al-Nubala’ in the biography of Zayd bin Thabit, may God be pleased with him: ((Hafs: He is the son of Sulayman al-Asadi Abu Omar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwayd bin Ghafla, he said: I heard Ali bin Abi Talib say: Fear God, O people, and beware of exaggeration in Uthman and your saying that he burned the copies of the Qur’an, for by God he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd bin Thabit and Sa’id bin al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of God except about one letter in Surat al-Baqarah, Sa’id said “the Ark” and Zayd said “the Taboo,” so we brought it to Uthman, and he said: Write it down.” The coffin. Ali said: “If I had been appointed as the one who appointed Uthman, I would have done the same as he did.” Al-Baghawi mentioned it in “Sharh al-Sunnah” 4/524, 525, and Ibn Abi Dawud narrated it in “al-Masahif”:22, 23, and its chain of transmission is authentic.




Fifth: This anomalous reading may be one of the six letters that were abrogated in the last presentation, especially since some of the anomalous readings from Ibn Masoud and Ubayy ibn Ka’b are of that type. We read in An-Nashr fi al-Qira’at al
-‘Ashr by Ibn al-Jazari, may God have mercy on him, Part One, Introduction:
((Some of them said: The permission for the seven letters was at the beginning of Islam because of the difficulty for them in preserving one letter at first, but when their tongues were tamed by reading and their agreement on one letter was easy for them, and it was more suitable for them, they agreed on the letter that was in the last presentation, and some of them say that it abrogated everything else; therefore, many scholars stated that the letters that were reported from Ubayy and Ibn Masoud and others that contradict these copies of the Qur’an were abrogated))
This, and may God’s prayers and peace be upon our master Muhammad and his family and companions.

So the reading is weak and if we assume the authenticity of the chain of transmission, then it is an anomalous one of the seven letters, but it was not read in the last presentation, and the reading in our copies of the Qur’an has been proven with authentic chains of transmission that agree with the script and Arabic .

Fourth: The response to the anomalous reading and the male and female .
Of course, Al-Munsir began his speech by mentioning that Abu Al-Darda’ (may Allah be pleased with him) was one of the eight companions of the Messenger of Allah (blessings and peace of Allah be upon him) to whom the reading was attributed, and despite that he read “the male and female.” This ignorant Al-Munsir does not know that the companions used to choose between the readings included within the seven letters, so just as Abu Al-Darda’ read “the male and female,” he also read “and He did not create the male and female.”
What is strange is that Al-Munsir quoted from the words of Ibn Hajar in Al-Fath what condemns him, as he mentioned later that this letter was proven from Ibn Mas’ud (may Allah be pleased with him).

The detailed response to this anomalous reading is from a previous response of mine.

The response to the anomalous reading (and the male and the female)
Narration:
Sahih Al-Bukhari Book of Interpretation of the Qur’an Surah Al-Layl
Chapter: And what He created the male and the female
4660 Umar bin Hafs narrated to us, my father narrated to us, Al-A’mash narrated to us, on the authority of Ibrahim, he said: The companions of Abdullah came to Abu Al-Darda’, so he looked for them and found them, so he said: Which of you reads according to the reading of Abdullah? He said: All of us. He said: Which of you has the best memory? They pointed to Alqamah. He said: How did you hear him read: And the night when it covers? Alqamah said: And the male and the female. He said: I bear witness that I heard the Prophet, may God bless him and grant him peace, read like this, and these people want me to read: And what He created the male and the female? By God, I will not follow them.
The response:
First: The Qur’an that we have today is transmitted by continuous narration with the ten readings, and the chains of transmission of these readings go back to a group of the Companions, may God be pleased with them, including Ibn Masoud and Abu Al-Darda’, and some of them memorized it in its final presentation in full, such as Zaid bin Thabit, may God be pleased with him, and this phrase (and the male and the female) is not found in the reading of any of them, rather what is transmitted is (and what He created the male and the female).
The chain of transmission of Ibn Kathir’s reading
We read in Al-Nashr in the Ten Readings, Part One, Page 120
: “Al-Qist also read, and Ma’ruf and Shibl read on the Sheikh of Mecca and its Imam in reading, Abu Ma’bad Abdullah bin Katheer bin Amr bin Abdullah bin Zadhan bin Fayrouzan bin Hormuz Al-Dari Al-Makki. This is the completion of seventy-three paths on the authority of Ibn Katheer.
Ibn Kathir read on the authority of Abu al-Sa’ib Abdullah ibn al-Sa’ib ibn Abi al-Sa’ib al-Makhzumi, on the authority of Abu al-Hajjaj Mujahid ibn Jabr al-Makki, and on the authority of Dirbas, the freed slave of Ibn Abbas. Abdullah ibn al-Sa’ib read on the authority of Ubayy ibn Ka’b and Umar ibn al-Khattab, may God be pleased with them both, and Mujahid read on the authority of Abdullah ibn al-Sa’ib. And Dirbas read to his client Ibn Abbas, and Ibn Abbas read to Ubayy ibn Ka’b and Zayd ibn Thabit, and Ubayy, Zayd and Umar - may God be pleased with them - read to the Messenger of God, may God bless him and grant him peace.))
The chain of transmission of Abu Amr’s reading
, and we read in An-Nashr in the Ten Readings, Part One, Page 133
((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain of transmission of the reading of Hamza Al-Zayyat,
and we read in Al-Nashr in the Ten Readings, Part One, Page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))
The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.
The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.

The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash’ari, and Abu Musa read on the Messenger of God - may God’s prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and lofty.
Second: This reading, at best, is an anomalous reading that contradicts the known mutawatir in our copies of the Qur’an, and therefore it is a weak reading due to its anomalousness and lack of mutawatir. The conditions for the validity of accepting a reading are:
1. Authenticity of the chain of transmission
2. Conformity with the Arabic language, even if only in one way
3. Conformity with the Uthmanic
copies of the Qur’an, even if only possibly. Imam al-Jazari said in al-Nashr fi al-Qira’at al-‘Ashr, Part One: “Every reading that conforms with the Arabic language, even if only in one way, and conforms with one of the Uthmanic copies of the Qur’an, even if only in one way, and its chain of transmission is sound, then it is the correct reading that it is not permissible to reject or deny. Rather, it is one of the seven letters in which the Qur’an was revealed, and it is obligatory for people to accept it, whether it is from the seven imams, or from the ten, or from other accepted imams. Whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it is from the seven or from someone greater than them. This is what is correct according to the imams of investigation from the predecessors and successors. Imam al-Hafiz Abu Amr Uthman ibn Sa’id al-Dani stated this explicitly, and he stated it in more than one place.” The position of Imam Abu Muhammad Makki bin Abi Talib, as well as Imam Abu al-Abbas Ahmad bin Ammar al-Mahdawi, and it was verified by Imam al-Hafiz Abu al-Qasim Abd al-Rahman bin Ismail, known as Abu Shama, and it is the doctrine of the predecessors, and no one is known to have disagreed with it.
Ibn Kathir, may God have mercy on him, said in his interpretation of the eighth part of Surat Al-Layl:
((This is the wording of Al-Bukhari: This is how Ibn Masoud and Abu Al-Darda read it - and Abu Al-Darda raised it - and as for the majority, they read it as it is confirmed in the Mushaf of Imam Al-Uthmani in all horizons: (And He created the male and the female) [p. 417] so God Almighty swore by (and the night when it covers) meaning: when it covers creation with its darkness, (and the day when it appears) meaning: with its light and brightness, (and He created the male and the female) like His saying: (And We created you in pairs) [An-Naba: 8], and like His saying: (And of everything We created pairs))
Third: The reading of our Mushafs today is the reading according to the final presentation, which is the one upon which the ten readings are based, and the Mushaf that Zaid bin Thabit, may God be pleased with him, wrote for Abu Bakr, may God be pleased with him, then copied it into several copies for Uthman, may God be pleased with him, so everything that the Prophet, may God bless him and grant him peace, read in the final presentation was recorded by Zaid. Ibn Thabit, may God be pleased with him, during the time of Abu Bakr, may God be pleased with him, and it was abrogated during the time of Uthman, may God be pleased with him, and it does not contain (male and female), but the transmitted reading in it is (and He created the male and female)
in Al-Mustadrak Al-Hakim
2857 - Ja’far bin Muhammad bin Nasir Al-Khaldi told us, Ali bin Abdul Aziz Al-Baghawi told us, in Mecca, Hajjaj bin Al-Munhal told us, he said: Hammad bin Salamah told us, on the authority of Qatada, on the authority of Al-Hasan, on the authority of Samurah, may God be pleased with him, he said: “The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, presentations,” and they would say: This reading of ours is the last presentation.
Al-Suyuti, may God have mercy on him, said in Al-Itqan, Part One
: ((Ibn Ashtah included in Al-Masahif and Ibn Abi Shaybah in his Fada’il from the path of Ibn Sirin on the authority of Ubaydah Al-Salmani, who said: The recitation that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died is the recitation that people recite today.
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice. They think that our recitation should be the last debate.
Al-Baghawi said in his commentary on the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of Allah, may Allah bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an.
In the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Qur’an
Abdullah narrated: Ishaq bin Ibrahim bin Zaid narrated: Abu Bakr narrated: Hisham bin Hassan narrated: Muhammad bin Sirin narrated: Kathir bin Aflah said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. So they sent for the quarter in Umar's house, and it was brought. He said [p. 105]: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were delaying it? He said: No. Muhammad said: So I had a suspicion that they were only delaying it " to see who was the most recent of them to the last presentation ." #They write it #according to his saying )) And Ibn Kathir, may God have mercy on him, corrected the narration in the introduction to his interpretation, the first part, and he said: ((It is also correct.)) And we read from the book Al-Burhan in the Sciences of the Qur’an, the first part, the thirteenth type, the history of the Qur’an and the differences in the copies of the Qur’an: ((Abu Abd al-Rahman al-Salami said: The reading of Abu Bakr, Umar, Uthman, Zayd ibn Thabit, the immigrants, and the Ansar was one; They used to recite the general recitation, which is the recitation that the Messenger of Allah - may Allah bless him and grant him peace - recited to Gabriel twice in the year in which he died, and Zaid had witnessed the last presentation and he used to recite it to the people until he died, and therefore Abu Bakr relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf. Fourth: It is known that the Companions accepted the Mushaf that Uthman - may Allah be pleased with him - copied, and none of them objected to Uthman - may Allah be pleased with him - and they agreed upon it. There is no phrase in the Mushafs (and the male and the female), but rather the mutawatir (and He created the male and the female) we read in the Book of the Mushafs by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Mushaf, may Allah be pleased with him. Abdullah told us, he said: Ahmad ibn Sinan told us, he said: Abd al-Rahman told us, he said: Shu`bah, on the authority of Abu Ishaq, on the authority of Mus`ab ibn Sa`d, who said: “I found the people gathered together when `Uthman burned the copies of the Qur’an, and they were amazed by that, and he said: None of them denied that.” Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an ((and this is a sound chain of transmission)) and also in the book of the copies of the Qur’an by Ibn Abi Dawud al-Sijistani, may God have mercy on him, with a chain of transmission that Ibn Kathir, may God have mercy on him, authenticated in the introduction to his interpretation.








Abdullah told us: My uncle told us: Abu Raja told us: Israel told us, on the authority of Abu Ishaq, on the authority of Mus`ab bin Sa`d, who said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been thirteen years and you are still doubting the Qur’an and saying: ‘The recitation of Ubayy and the recitation of Abdullah’. He says: The man said: By Allah, your recitation is not good, so I order every man among you to bring whatever he has of the Book of Allah with him. A man would bring a piece of paper or leather containing the Qur’an, until he had collected a large number of them. Then Uthman entered and called them one by one and asked them: Did you hear the Messenger of Allah (blessings and peace of Allah be upon him) dictate it to you? He would say: Yes. When Uthman finished that, he said: Who is the most knowledgeable of the people? They said: The scribe of the Messenger of Allah, may Allah bless him and grant him peace, Zayd ibn Thabit. He said: Who is the most eloquent of the people? They said: Sa`id ibn al-`As. Uthman said: Let Sa`id dictate and Zayd write. So Zayd wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of the companions of Muhammad say: He has done well.
And from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, we also read
Hadith No.: 34 (a suspended Hadith) He told us, Sahl ibn Salih told us, he said: Abu Dawud and Ya’qub told us, they said: Shu’bah told us, on the authority of Alqamah ibn Murthad, on the authority of Suwayd ibn Ghaflah, he said: Ali said about the Mushafs: “If Uthman had not made it, I would have made it.”
Rather, the Mushafs that were copied by Zayd ibn Thabit, may God be pleased with him, and the rest of the committee agreed with the Mushafs of the majority of the Companions.
We read in the book Sharh as-Sunnah by Imam al-Baghawi, may God have mercy on him. The virtues of the Qur’an Chapter on collecting the Qur’an
It was narrated on the authority of Suwaid bin Ghaflah, who said: I heard Ali bin Abi Talib say: “Fear Allah, O people, and beware of extremism regarding Uthman, and your saying: ‘He burned the Qur’an’, for by Allah, he did not burn it except in front of a group of us, the companions of Muhammad, may Allah bless him and grant him peace, all of us.” So he said: “What do you say about this recitation about which the people differed?” A man meets a man and says: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. So we said: What is the opinion, O Commander of the Faithful? He said: I think that I should unite the people on one copy of the Qur’an, because if you differ today, those after you will differ even more. We said: What an excellent opinion you have made. So he sent to Zaid bin Thabit and Saeed bin Al-‘As and said: Let one of you write and the other dictate, and if you differ on something, then bring it to me. #We did not #disagree on #Nothing #from #the #Book #of #God #except #in #One letter in Surat Al-Baqarah. Saeed said: The coffin, Surat Al-Baqarah, verse 248. Zaid said: The coffin. So we took it to Uthman, and he said: Write it as The coffin, Surat Al-Baqarah, verse 248. Ali said: If I had been in charge of the one who was in charge of Uthman, I would have done the same as he did.
We read in the Book of the Qur’ans by Ibn Abi Dawood Al-Sijistani, may God have mercy on him, the first part, the chapter on Uthman’s collection of the Qur’ans, may God have mercy on him
. Al-Zuhri said: They differed on that day about the Ark and the Taboo. The Quraysh group said: the Ark, and Zaid said: the Taboo. So their difference was brought to Uthman, who said: Write it as the Ark, for it is in the language of the Quraysh. Abdullah told us: Muhammad bin Yahya told us: Yaqub bin Ibrahim bin Saad told us: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this: “
The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of Siyar A’lam al-Nubala’ in the biography of Zayd bin Thabit, may God be pleased with him:
((Hafs: He is the son of Sulayman al-Asadi Abu Omar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwayd bin Ghafla, he said: I heard Ali bin Abi Talib say: Fear God, O people, and beware of exaggeration in Uthman and your saying that he burned the copies of the Qur’an, for by God he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd bin Thabit and Sa’id bin al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of God except about one letter in Surat al-Baqarah, Sa’id said “the Ark” and Zayd said “the Taboo,” so we brought it to Uthman, and he said: Write it down.” The coffin “Ali said: “If I had been in charge of the one who was in charge of Uthman, I would have done the same as he did.” Al-Baghawi mentioned it in “Sharh as-Sunnah” 4/524, 525, and Ibn Abi Dawud narrated it in “Al-Masahif”: 22, 23, and its chain of transmission is authentic , as Al-Hafiz said in “Al-Fath” 9/16))
Fifth: Abdullah bin Masoud, may God be pleased with him, stated the authenticity of the Uthmanic readings (including the reading “And He created the male and the female”) in more than one situation to his students, including:
In the book “Fada’il al-Qur’an” by Al-Qasim bin Salam, Part One, Page 361,
Abu Mu’awiyah narrated to us, on the authority of Al-A’mash, on the authority of Abu Wa’il, on the authority of Abdullah, who said: I heard the recitation, and I found them Malik ibn Maysarah: I heard al-Nazzal ibn Sabra say: I heard ‘
him and grant him peace, in contradiction to it, so I took him by the hand and brought him to the Messenger of God, may God bless him and grant him peace, and he said: You are both good. Shu’bah said: I think he said: Do not differ, for those who came before you differed and were destroyed. Sixth: This anomalous recitation may be one of the six abrogated letters that were not recited in the final presentation. We assume the authenticity of the chain of transmission. We read in Al-Nashr in the Ten Readings of Ibn Al-Jazari, may God have mercy on him, Part One, Introduction:





((Some of them said: The permission for the seven letters was at the beginning of Islam because of the difficulty in preserving one letter at first, then when their tongues were tamed by reading and their agreement on one letter was easy for them, and it was more appropriate for them, they agreed on the letter that was in the last presentation, and some of them say that it abrogated everything else; and for this reason many scholars stated that the letters that were reported from Abu and Ibn Masoud and others that contradict these copies of the Qur’an were abrogated))
Ibn Hajar, may God have mercy on him, said in Fath al-Bari, a commentary on Sahih al-Bukhari, the book of interpretation of the Qur’an, Surat al-Layl:
((And He created the male and the female) and the matter was settled upon it with the strength of its attribution to Abu al-Darda’ and those mentioned with him, and perhaps this is one of the things whose recitation was abrogated and the abrogation did not reach Abu al-Darda’ and those mentioned with him. It is strange that the preservers of knowledge among the Kufians transmitted this reading from Alqamah and Ibn Masoud, and the reading ends with them in Kufa, then none of them recited it, and likewise the people of Ash-Sham transmitted the reading from Abu al-Darda’ and none of them recited it with this, so this is what strengthens that the recitation with it was abrogated.))
This and may God’s prayers and peace be upon our master Muhammad and May God bless him and his companions

The strange thing is that he relies on this narration transmitted by chain of transmission to prove the reading “and the male and the female” and to refute the reading “and what He created the male and the female” while the reading “and what He created the male and the female” was proven from Omar, Othman, Ali, Zaid, Abi, Abdullah bin Masoud, Abu Maisa Al-Ash’ari, and also Abu Dardaa, may God be pleased with them. So look at how he comes and relies on the principle of chain of transmission itself to try to refute the principle of chain of transmission !!!
As for his speech about the issue of choice, we have responded to it in the fifth part, and whoever wants to can review it so that you may learn the ignorance of the supporter!!!

Fifth: The response to the anomalous reading ((until when he is finished)) .
Al-Mansir quoted the following from the book Umdat al-Qari:
((Ali said: Sufyan told us
, Amr told us, and on the authority of Ikrimah, on the authority of Abu Hurairah, with this. Sufyan said: Amr said: I heard Ikrimah, Abu Hurairah told us. Ali said: I said to Sufyan, he said: I heard Ikrimah, he said: I heard Abu Hurairah, he said: Yes. I said to Sufyan that a person narrated on the authority of Amr and, on the authority of Ikrimah, on the authority of Abu Hurairah. He traces it back to the Messenger of Allah (blessings and peace of Allah be upon him) that he read: “Fuz’i’a.” Sufyan said: “This is how ‘Amr read it.” I do not know whether he heard it this way or not. Sufyan said: “This is our reading.” And he said: I said to Sufyan, meaning: Ali also said: I said to Sufyan ibn ‘Uyaynah, that a person narrated on the authority of ‘Amr ibn Dinar, on the authority of ‘Ikrimah, on the authority of Abu Hurayrah, tracing it back to the Messenger of Allah (blessings and peace of Allah be upon him), that he read: “Fargh,” with the letter “ra” and the letter “ghayn,” from their saying: “Fargh” of provisions, if nothing of it remains. He said: Sufyan: This is how Amr read it with the Ra and the Ghayn. It was said: How is the reading permissible if it was not heard at all? It was answered that perhaps his school of thought is that it is permissible to read without hearing if the meaning is correct. His statement: I do not know whether he heard it like this or not means: Amr heard it from Ikrimah or he read it like this on his own based on it being his reading. His saying: Sufyan said, meaning: Ibn Uyaynah, and it is our reading, meaning with the Ra and the voiced Ghayn, Sufyan means that it is his own reading and the reading of those who followed him in it.

I say in response:

First: The narration is not authentic in chain of transmission:

1. This reading with the first chain of transmission is not authentic from the Prophet, may God bless him and grant him peace, rather it is not authentic from Abu Hurayrah, nor Ikrimah, nor Amr, and the reason is:
the presence of ambiguity in the narrator from Amr, as Ali ibn Abdullah said: ((A person narrated from Amr))

2. This reading with the second chain of transmission (Sufyan from Amr) is also not authentic from the Prophet, may God bless him and grant him peace, due to the interruption between Amr ibn Dinar, may God have mercy on him, and the Prophet, may God bless him and grant him peace, and the doubt that Sufyan occurred is evidence of the lack of proof of connection .

Second: The statement that Sufyan, may God have mercy on him, permitted reading according to the meaning is rejected, as Ibn Hajar, may God have mercy on him, said in Fath al-Bari
. We read from Fath al-Bari, an explanation of Sahih al-Bukhari, may God have mercy on him, Part Eight:
((It was mentioned in the interpretation of Surat Al-Hijr at the end of this hadith on the authority of Ali bin Abdullah: I said to Sufyan: A man narrated on your authority on the authority of Amr on the authority of Ikrimah on the authority of Abu Hurayrah that he read Furgh with a damma on the fa’ and with a heavy ra’ and with an emphatic ghayn. Sufyan said: This is how Amr read it, meaning bin Dinar, but I do not know if he heard it like this. Or not? This reading was also narrated from Al-Hasan, Qatada, and Mujahid. The famous reading is with the letter zay and the silent ‘ayn. Ibn ‘Amir read it in the active form, and its meaning with the letter zay and the silent ‘ayn is that the fear astonished them. The meaning of the word “that” with the letter ra’ and the voiced ghayn is that what had settled in them had gone from their hearts. So Sufyan said this. Amr read, but I do not know whether he heard it or not. Sufyan said: And this is our reading. Al-Kirmani said: If it is said: How is the reading permissible if it is not heard? The answer is: Perhaps his school of thought is that reading is permissible without hearing it if the meaning is correct. I said: This is so, even if it is possible, but if there is another possibility, then it is more appropriate, and that is the interpretation. Sufyan’s statement, “I do not know whether he heard it or not,” means that he heard it from Ikrimah, who narrated the hadith to him, not that he doubted whether he heard it at all. The assumption is that it is not sufficient in transmitting the Qur’an to take it from the pages without hearing it. As for Sufyan’s statement, “And it is our recitation,” its meaning is that it agreed with what he chose from the recitation with it, so it is permissible that… It is attributed to him as it was attributed to others ))

Third: The Qur’an that we have today is transmitted by continuous narration with the ten readings and the chains of transmission of these readings go back to a group of the Companions, may God be pleased with them, including Abu Hurairah, may God be pleased with him, and some of them memorized it in its final presentation in full, such as Zaid bin Thabit, may God be pleased with him, and there is no such phrase (fargh) in the recitation of any of them, rather what was transmitted is (fazza)

the chain of transmission of Ibn Kathir’s recitation,
we read in Al-Nashr fi Al-Qira’at Al-‘Ashr, Part One, Page 120
((And Al-Qist also recited, and Ma’ruf and Shibl, to the Sheikh of Mecca and its Imam in recitation, Abu Ma’bad Abdullah bin Kathir bin Amr bin Abdullah bin Zadhan Ibn Fayrouzan Ibn Hormuz Al-Dari Al-Makki. This is the completion of seventy-three paths on the authority of Ibn Kathir.
Ibn Kathir read on the authority of Abu al-Sa’ib Abdullah ibn al-Sa’ib ibn Abi al-Sa’ib al-Makhzumi, on the authority of Abu al-Hajjaj Mujahid ibn Jabr al-Makki, and on the authority of Dirbas, the freed slave of Ibn Abbas. Abdullah ibn al-Sa’ib read on the authority of Ubayy ibn Ka’b and Umar ibn al-Khattab, may God be pleased with them both, and Mujahid read on the authority of Abdullah ibn al-Sa’ib. And Dirbas read to his client Ibn Abbas, and Ibn Abbas read to Ubayy ibn Ka’b and Zayd ibn Thabit, and Ubayy, Zayd and Umar - may God be pleased with them - read to the Messenger of God, may God bless him and grant him peace.))

The chain of transmission of Abu Amr’s reading
, and we read in An-Nashr in the Ten Readings, Part One, Page 133
((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain of transmission of the reading of Hamza Al-Zayyat,
and we read in Al-Nashr in the Ten Readings, Part One, Page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))

The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.

The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.


The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash’ari, and Abu Musa read on the Messenger of God - may God’s prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and lofty.

Fourth: This reading, at best, is an anomalous reading that contradicts the well-known mutawatir in our copies of the Qur’an, and therefore it is a weak reading due to its anomalousness and lack of mutawatir. The conditions for the validity of accepting a reading are:
1. Authenticity of the chain of transmission
2. Conformity with the Arabic language, even if only in one way
3. Conformity with the Uthmanic copies of the Qur’an, even if only in probability.
Imam al-Jazari said in al-Nashr fi al-Qira’at al-‘Ashr, Part One: “ Every reading that conforms with the Arabic language, even if only in one way, and conforms with one of the Uthmanic copies of the Qur’an, even if only in probability, and its chain of transmission is sound, then it is the correct reading that it is not permissible to reject or deny. Rather, it is from the seven letters in which the Qur’an was revealed, and it is obligatory for people to accept it, whether it is from the seven imams, or from the ten, or from other accepted imams. Whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it is from the seven or from someone greater than them. This is what is correct according to the imams of investigation from the predecessors and successors . Imam al-Hafiz Abu Amr Uthman ibn Sa’id al-Dani stated this explicitly, and he stated it in more than one place.” The position of Imam Abu Muhammad Makki bin Abi Talib, as well as Imam Abu al-Abbas Ahmad bin Ammar al-Mahdawi, and it was verified by Imam al-Hafiz Abu al-Qasim Abd al-Rahman bin Ismail, known as Abu Shama, and it is the doctrine of the predecessors, and no one is known to have disagreed with it.

Fifth: The consensus of the Companions, may God be pleased with them, including Abu Hurairah, may God be pleased with him, on reading the Uthmanic copies of the Qur’an, including (Faza’).
We read in the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on the Collection of the Qur’an by Uthman, may God be pleased with him
: “Abdullah told us, he said: Ahmad ibn Sinan told us, he said: Abd al-Rahman told us, he said: Shu’bah told us, on the authority of Abu Ishaq, on the authority of Mus’ab ibn Sa’d, he said: “ I found the people gathered together when Uthman burned the Qur’an, and they were amazed by that, and he said: Why did they not…” None of them denies that .”
Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an. “ This is a sound chain of transmission .”

Also in the book Al-Masahif by Ibn Abi Dawud Al-Sijistani, may God have mercy
on him, with a chain of transmission that Ibn Kathir, may God have mercy on him, authenticated in the introduction to his interpretation. Abdullah told us, he said: My uncle told me, he said: Abu Raja’ told us, he said: Israel told us, on the authority of Abu Ishaq, on the authority of Mus’ab bin Sa’d, he said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been since Thirteen, and you were doubting the Qur’an, and you were saying the recitation of Ubayy and the recitation of Abdullah. A man would say: By God, your recitation is not correct. So I order every man among you to bring whatever he had of the Book of God with him when he brought it. And a man would come with a paper and a leather covering on which was the Qur’an, until he had collected a large number of them. Then Uthman entered and called them, one by one. A man came and asked them: Did you hear the Messenger of Allah (peace and blessings of Allah be upon him) dictate it to you? He said: Yes. When Uthman finished that, he said: Who is the most knowledgeable of people? They said: The scribe of the Messenger of Allah (peace and blessings of Allah be upon him), Zayd ibn Thabit. He said: Who is the most eloquent of people? They said: Saeed bin Al-Aas. Uthman said: Let Saeed dictate and Zaid write. So Zaid wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of the companions of Muhammad saying: He has done well .

Indeed, the copies of the Qur’an that Zaid bin Thabit (may Allah be pleased with him) and the rest of the committee copied agreed with the copies of the majority of the companions and did not contain the reading (fargh).
We read in Sharh as-Sunnah by Imam al-Baghawi (may Allah have mercy on him), Book of the Virtues of the Qur’an, Chapter on Compiling the Qur’an.
It was narrated on the authority of Suwaid ibn Ghaflah, who said: I heard Ali ibn Abi Talib say: “Fear Allah, O people. Beware of extremism regarding Uthman and your saying: ‘He burned the copies of the Qur’an.’ By Allah, he did not burn them except in front of a group of us, the Companions of Muhammad, may Allah bless him and grant him peace, all of us.” So he said: “What do you say about this recitation about which the people differed?” A man will meet The man said: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. We said: What is the opinion, O Commander of the Faithful? He said: I think that the people should agree on one copy of the Qur’an, because if you differ today, those after you will differ even more. We said: What an excellent opinion you have made. So he sent to Zayd ibn Thabit and Saeed bin Al-Aas, so he said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of Allah except for one letter in Surat Al-Baqarah. Saeed said: The Ark is Surat Al-Baqarah, verse 248, and Zaid said: The Ark, so we brought it to Uthman, so he said: Write it: The Ark is Surat Al-Baqarah Verse 248, Ali said: If I had been in charge of the one who was in charge of Uthman, I would have done as he did.

We read in the book of the Qur’ans by Ibn Abi Dawud al-Sijistani, may God have mercy on him, the first part, the chapter on Uthman’s collection of the Qur’ans, may God have mercy on him
. Al-Zuhri said: On that day, they differed about the Ark and the Taboo. The Quraysh group said: the Ark, and Zaid said: the Taboo. Their difference was brought to Uthman, who said: Write it as the Ark, for it is in the language of the Quraysh. Abdullah told us: Muhammad bin Yahya told us: Yaqub bin Ibrahim bin Saad told us: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this: “

The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of Siyar A’lam al-Nubala’ in the biography of Zayd bin Thabit, may God be pleased with him:
((Hafs: He is the son of Sulayman al-Asadi Abu Omar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwayd bin Ghafla, he said: I heard Ali bin Abi Talib say: Fear God, O people, and beware of exaggeration in Uthman and your saying that he burned the copies of the Qur’an, for by God he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd bin Thabit and Sa’id bin al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of God except about one letter in Surat al-Baqarah, Sa’id said “the Ark” and Zayd said “the Taboo,” so we brought it to Uthman, and he said: Write it down.” The coffin . Ali said: “If I had been appointed as the one who appointed Uthman, I would have done the same as he did.” Al-Baghawi mentioned it in “Sharh al-Sunnah” 4/524, 525, and Ibn Abi Dawud narrated it in “al-Masahif”: 22, 23, and its chain of transmission is authentic, as al-Hafiz said in “al-Fath” 9/16 .

Sixth:
It is known that our reading today is the reading of the last presentation, and these two surahs were not read in the last presentation, which was attended by Zaid bin Thabit, may God be pleased with him, and he is the one who wrote the Qur’an, and despite that he did not write them in Al-Hakim’s Mustadrak, the Book of Interpretation, Part Two.
2857 - Ja`far ibn Muhammad ibn Nasir al-Khaldi informed us, on the authority of `Ali ibn `Abd al-`Aziz al-Baghawi, in Mecca, on the authority of Hajjaj ibn al-Munhal, who said: Hammad ibn Salamah informed us, on the authority of Qatadah, on the authority of al-Hasan, on the authority of Samurah, may God be pleased with him, who said: “The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in presentations.” They would say: This recitation of ours is the last presentation. It was classed

as hasan by Ibn Hajar, may God have mercy on him, in Fath al-Bari, a commentary on Sahih al-Bukhari, in the Book of the Virtues of the Qur’an, in the chapter: Gabriel used to present the Qur’an to the Prophet, may God bless him and grant him peace:
“And al-Hakim has something similar to it from the hadith of Samurah , and its chain of transmission is hasan , and he authenticated it, and its wording is: The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in presentations.” And they say that this recitation of ours is the final presentation

. Al-Suyuti, may God have mercy on him, said in Al-Itqan, Part One
: “Ibn Ashtah narrated in Al-Masahif and Ibn Abi Shaybah in his Fadha’il, on the authority of Ibn Sirin, on the authority of Ubaydah Al-Salmani, who said: The recitation that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died is the recitation that people recite today.”
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice, and they think that our recitation should be the last.
Al-Baghawi said in his explanation of the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of God, may God bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an. In

the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection For the
copies of the Qur’an, Abdullah told us, he said: Ishaq bin Ibrahim bin Zaid told us, he said: Abu Bakr told us, he said: Hisham bin Hassan told us, on the authority of Muhammad bin Sirin, on the authority of Katheer bin Aflah, he said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. He said: So they sent for the quarter in Umar’s house, and it was brought. He said: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were postponing it? He said: No. Muhammad said: So I thought, they were only delaying it “to see who among them had the most recent experience of the last presentation, and they would write it according to what he said .”
Ibn Kathir, may God have mercy on him, authenticated the narration in the introduction to his interpretation, the first part, and he said: (( It is also authentic .))

And we read from the book Al-Burhan fi Ulum Al-Quran, Part One, Thirteenth Type, History of the Quran and Differences in the Mushafs:
((Abu Abd Al-Rahman Al-Salami said: The reading of Abu Bakr, Umar, Uthman, Zaid bin Thabit, the Muhajireen and the Ansar was one; they used to read the general reading, which is the reading that the Messenger of God - may God bless him and grant him peace - read to Gabriel twice in the year in which he died, and Zaid had witnessed the last presentation and he used to teach the people with it until he died , and for this reason Al-Siddiq relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf))


Seventh: This anomalous reading may be one of the six abrogated letters that were not read in the last presentation, especially since some of the anomalous readings from Ibn Masoud and Ubayy bin Kaab are of that type if we assume the authenticity of the chain
of transmission. We read in Al-Nashr fi Al-Qira’at Al-‘Ashr by Ibn Al-Jazari, may God have mercy on him:
((And some of them said: The permission for the seven letters was in the beginning of Islam because of the difficulty in preserving one letter for them at first, but when their tongues were tamed by reading and their agreement on one letter was easy Upon them, and it is more appropriate for them. They agreed on the letter that was in the last presentation , and some of them say that it abrogated what was other than that; therefore, many scholars stated that the letters that were reported from Abu and Ibn Mas`ud and others that contradict these copies of the Qur’an were abrogated .

Eighth: The reading of our copies of the Qur’an was also confirmed by the authentic Sunnah.
We read from Sahih Muslim, Book of Peace
124 - And Zuhayr ibn Harb told us, Al-Walid ibn Muslim told us, Abu `Amr Al-Awza`i told us, and Abu At-Tahir and Harmalah told us, they said: Ibn Wahb told us, Yunus told me, and Salamah ibn Shabib told me, Al-Hasan ibn A’yan narrated to us, Ma’qil narrated to us, meaning Ibn Ubayd Allah, all of them, on the authority of Al-Zuhri with this chain of transmission, except that Yunus said: On the authority of Abdullah ibn Abbas, men from the companions of the Messenger of Allah, may Allah bless him and grant him peace, from the Ansar informed me. And in the hadith of Al-Awza’i, “But they are disgusted with it and they increase.” And in the hadith of Yunus, “But they are ascending.” In it, and they increase. And he added in the hadith of Yunus, “ And Allah said: {Until, when fear is banished from their hearts, they say, ‘What did your Lord say?’ They say, ‘The truth.’} [Saba’: 23] And in the hadith of Ma’qil, as Al-Awza’i said: But they are disgusted by it and they increase.

And all of this stems from the ignorance of the missionary that it is possible for one companion to read more than one reading, and this is a very funny matter, and no one is fooled by this except the naive.
This is Zaid bin Thabit and Abi bin Kaab reciting in Surat Al-Hadid ((For Allah is the Rich, the Praiseworthy)) as in the recitation of Asim and they reciting ((For Allah is the Rich, the Praiseworthy)) as in the recitation of Nafi.
Indeed, Al-Munsir acknowledged the difference in recitation for one reciter before. I mean here what he mentioned about the difference in the narration of Hafs from Asim from the narration of Shu’bah from Asim!! So on what basis did he deny the possibility of multiple recitations for one companion???!!!
For every disease there is a cure that treats it except foolishness, which has exhausted those who treat it.

We quote what we mentioned in the first point.

Most of the companions of the Messenger of God, may God bless him and grant him peace, would only recite the last verse, and some of them did not realize the last verse, so they recited the verses that preceded it (which is what is now known as the anomalous recitations), and some of them would recite the last verse and the verses that preceded it (so they combined what is known as the correct recitation and the anomalous).
We read from Mushkil al-Athar by Imam al-Tahawi, may God have mercy on him, the chapter on explaining the problematic aspects of what was narrated regarding letters that are the same in script but different in pronunciation

: ((Then their difference in pronunciation of these letters is likely to be that one of them attended the Messenger of God, may God bless him and grant him peace, and he recited them, so he took them from him as he heard him recite them, then Gabriel, may God bless him and grant him peace, presented them to him. Then the Messenger of Allah, may Allah bless him and grant him peace, recited to the people the recitation that Gabriel, may Allah bless him and grant him peace, had returned from what he had recited before to what he had recited to him after that. Some of his companions were present at that time, and some of them were absent from him. So whoever was present at that time recited what he had recited from those letters according to the second recitation. And the one who attended the first reading and was absent from the second reading did not know about that, so he adhered to the first reading, and that was from him like what was from the Messenger of Allah, may Allah bless him and grant him peace, in the rulings that Allah the Most High abrogated after that on his tongue with what he abrogated it with, and from what some of them stopped at the first ruling and the second ruling, so it became To the second ruling, and some of them were absent from the second ruling from those who attended the first ruling and knew it, so they remained on the first ruling, and each group of them was on his assumption and on what is taken into account, so it is like those letters that we mentioned, and we mentioned their differences in it from the Qur’an on this meaning, and each group of them is on what it is on from it Praiseworthy, and all the readings are from Allah the Most High, it is not necessary to rebuke whoever reads something from it and differs from what is other than it, and we ask Allah the Almighty for success .)) And

what indicates this is what we read from Sunan Saeed bin Mansour, the Book of Interpretation

Sunan Saeed bin Mansour, may Allah have mercy on him, the Book of Interpretation

Saeed told us, Abu Muawiyah told us, Al-A’mash told us, Ibrahim told us, Hammam bin Al-Harith said: Abu Dardaa was teaching a man: “Indeed, the tree of Zaqqum is food for the sinner,” and the man kept saying: “Food for the orphan.” When Abu Dardaa saw that he did not understand, he said: “Indeed, the tree of Zaqqum is food for the wicked .”

We read from the book “The Virtues of the Qur’an” by Al-Qasim bin Salam, Part One:

Abu Mu’awiyah told us, on the authority of Al-A’mash, on the authority of Abu Wa’il, on the authority of Abdullah, who said:I have heard the recitation and found them to be close together. So recite as you have learned, and beware of disagreement and exaggeration, for it is like one of you saying: Come here .

Sixth: The response to the deviant readings ((And they were not given of knowledge except a little))

We read from my previous response to this deviant reading.

The response to the anomalous reading (And they have not been given of knowledge except a little)
Narration:
Sahih Al-Bukhari Book of Knowledge
Chapter of the statement of Allah the Most High: And you have not been given of knowledge except a little
125 Qais bin Hafs narrated to us, he said: Abdul Wahid narrated to us, he said: Al-A’mash Sulayman bin Mihran narrated to us, on the authority of Ibrahim, on the authority of Alqamah, on the authority of Abdullah, he said: While I was walking with the Prophet, may God bless him and grant him peace, in the ruins of Medina, and he was leaning on a palm branch that he had with him, he passed by a group of Jews. Some of them said to each other: Ask him about the spirit. Some of them said: Do not ask him, he will not bring anything about it that you dislike. Some of them said: Let us ask him. One of them stood up and said: O Abu Al-Qasim, what is the spirit? He remained silent. I said: It is revealed to him. I stood up, and when it was revealed to him, he said: And they ask you about the spirit. Say: The spirit is from the command of my Lord. And they have not been given of knowledge except a little. Al-A’mash said: This is how it is in our reading.
The response:
First: The Qur’an that we have today is transmitted by continuous transmission with the ten readings, and the chains of transmission of these readings go back to a group of the Companions, may God be pleased with them, and among them is one whom the Prophet, may God bless him and grant him peace, ordered to be taken from, such as Ibn Masoud himself, may God be pleased with him. Some of them memorized it in its entirety, such as Zaid bin Thabit, may God be pleased with him, and this phrase (and what they were given) is not found in the recitation of any of them. Rather, the transmitted recitation is (and what you were given). The chain of transmission of
Ibn Kathir’s recitation is mentioned in An-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 120: “Al-Qist also recited, as did Ma’ruf and Shibl, to the Sheikh of Mecca and its Imam in recitation, Abu Ma’bad Abdullah bin Kathir bin Amr bin Abdullah bin Zadhan bin Fayrouzan bin Hormuz Ad-Dari Al-Makki.” This is the completion of seventy-three paths on the authority of Ibn Kathir. Ibn Kathir read on the authority of Abu al-Sa’ib Abdullah ibn al-Sa’ib ibn Abi al-Sa’ib al-Makhzumi, on the authority of Abu al-Hajjaj Mujahid ibn Jabr al-Makki, and on the authority of Dirbas, the freed slave of Ibn Abbas. Abdullah ibn al-Sa’ib read on the authority of Ubayy ibn Ka’b and Umar ibn al-Khattab, may God be pleased with them both, and Mujahid read on the authority of Abdullah ibn al-Sa’ib. And Dirbas read to his client Ibn Abbas, and Ibn Abbas read to Ubayy ibn Ka’b and Zayd ibn Thabit, and Ubayy, Zayd and Umar - may God be pleased with them - read to the Messenger of God, may God bless him and grant him peace.)) The chain of transmission of Abu Amr’s reading , and we read in An-Nashr in the Ten Readings, Part One, Page 133





((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain of transmission of the reading of Hamza Al-Zayyat,
and we read in Al-Nashr in the Ten Readings, Part One, Page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))
The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.
The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.

The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash’ari, and Abu Musa read on the Messenger of God - may God’s prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and lofty.
Second: This reading, at best, is an anomalous reading that contradicts the well-known mutawatir in our copies of the Qur’an. The conditions for accepting a reading are:
1. Authenticity of the chain of transmission
2. Conformity with the Arabic language, even if only in one way
3. Conformity with the
Uthmanic copies of the Qur’an, even if only possibly. Imam al-Jazari said in al-Nashr fi al-Qira’at al-‘Ashr, Part One: “Every reading that conforms with the Arabic language, even if only in one way, and conforms with one of the Uthmanic copies of the Qur’an, even if only in one way, and its chain of transmission is sound, is the correct reading that cannot be rejected or denied. Rather, it is one of the seven letters in which the Qur’an was revealed, and people must accept it, whether it is from the seven imams, or from the ten, or from other accepted imams. Whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it is from the seven or from someone greater than them. This is what is correct according to the imams of investigation from the early and later generations. Imam al-Hafiz Abu Amr Uthman ibn Sa’id al-Dani stated this explicitly, and Imam Abu Muhammad Makki ibn Abi Talib stated it in more than one place, as did Imam Abu al-Abbas Ahmad ibn Ammar Al-Mahdawi, and it was verified by Imam Al-Hafiz Abu Al-Qasim Abdul Rahman bin Ismail, known as Abu Shama, and it is the doctrine of the Salaf, and no one is known to have disagreed with it.
And for that reason Ibn Hajar, may Allah have mercy on him, said in Fath al-Bari, a commentary on Sahih al-Bukhari, the book of interpretation, in his explanation of this hadith
: (His saying: (It is thus) and Al-Kashmihani said: “This is how it is in our recitation,” meaning: the recitation of Al-A’mash, and this recitation is not in the seven, nor in the well-known ones among others, and Abu Ubaid ignored it in his book of recitations from the recitation of Al-A’mash. And Allah knows best.)
Third: The recitation of our copies of the Qur’an today is the recitation according to the last presentation, which is the one upon which the ten recitations are based, and the Qur’an that Zaid bin Thabit, may Allah be pleased with him, wrote for Abu Bakr, may Allah be pleased with him, then copied it into several copies for Uthman, may Allah be pleased with him. Everything that the Prophet, may Allah bless him and grant him peace, recited in the last presentation was recorded by Zaid bin Thabit, may Allah be pleased with him, during the time of Abu Bakr, may Allah be pleased with him, and copied during the time of Uthman, may Allah be pleased with him, and it does not contain (awtawa), rather the transmitted recitation in it is (awtitum).
In Al-Mustadrak Al-Hakim
2857 - Ja’far bin Muhammad bin Nasir Al-Khalidi informed us, on the authority of Ali bin Abdul Aziz Al-Baghawi, in Mecca, on the authority of Hajjaj Ibn al-Munhal said: Hammad ibn Salamah narrated to us, on the authority of Qatada, on the authority of al-Hasan, on the authority of Samurah, may God be pleased with him, who said: “The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in several presentations.” They would say: This recitation of ours is the last presentation.
Al-Suyuti, may God have mercy on him, said in al-Itqan, part one
: “Ibn Ashtah narrated in al-Masahif and Ibn Abi Shaybah in his Fadha’il, on the authority of Ibn Sirin, on the authority of Ubaydah al-Salmani, who said: The recitation that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died, is the recitation that he recited.” People today.
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice. They think that our recitation should be the last debate.
Al-Baghawi said in his commentary on the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of Allah, may Allah bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an.
In the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Qur’an
Abdullah narrated: Ishaq bin Ibrahim bin Zaid narrated: Abu Bakr narrated: Hisham bin Hassan narrated: Muhammad bin Sirin narrated: Kathir bin Aflah said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. So they sent for the quarter in Umar's house, and it was brought. He said [p. 105]: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were delaying it? He said: No. Muhammad said: So I had a suspicion that they were only delaying it " to see who was the most recent of them to the last presentation ." #They write it #according to his saying ))
And Ibn Kathir, may God have mercy on him, corrected the narration in the introduction to his interpretation, the first part, and he said: ((It is also correct.))
And we read from the book Al-Burhan in the Sciences of the Qur’an, the first part, the thirteenth type, the history of the Qur’an and the differences in the copies of the Qur’an:
((Abu Abd al-Rahman al-Salami said: The reading of Abu Bakr, Umar, Uthman, Zayd ibn Thabit, the immigrants, and the Ansar was one; They used to recite the general recitation, which is the recitation that the Messenger of Allah - may Allah bless him and grant him peace - recited to Gabriel twice in the year in which he died, and Zaid had witnessed the last presentation and he used to recite it to the people until he died, and therefore Abu Bakr relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf))
Fourth: It is known that the Companions accepted the Mushaf that Uthman - may Allah be pleased with him - copied, and none of them objected to Uthman - may Allah be pleased with him - and they agreed on it, and there is no phrase in the copied Mushafs (they were given), but rather (you were given).
We read in the Book of the Mushafs by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection of the Mushaf, may Allah be pleased with him,
Abdullah told us, he said: Ahmad ibn Sinan told us, he said: Abd al-Rahman told us, he said: Shu’bah told us, on the authority of Abu Ishaq, on the authority of Mus`ab bin Sa`d, said: “I found the people gathered together when `Uthman burned the copies of the Qur’an, and they were amazed by that, and he said: None of them denied that.”
Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an ((and this is a sound chain of transmission))
and also in the book of the copies of the Qur’an by Ibn Abi Dawud al-Sijistani, may God have mercy on him, with a chain of transmission that Ibn Kathir, may God have mercy on him, authenticated in the introduction to his interpretation.
Abdullah told us: My uncle told us: Abu Raja told us: Israel told us, on the authority of Abu Ishaq, on the authority of Mus`ab bin Sa`d, who said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been thirteen years and you are still doubting the Qur’an and saying: ‘The recitation of Ubayy and the recitation of Abdullah’. He says: The man said: By Allah, your recitation is not good, so I order every man among you to bring whatever he has of the Book of Allah with him. A man would bring a piece of paper or leather containing the Qur’an, until he had collected a large number of them. Then Uthman entered and called them one by one and asked them: Did you hear the Messenger of Allah (blessings and peace of Allah be upon him) dictate it to you? He would say: Yes. When Uthman finished that, he said: Who is the most knowledgeable of the people? They said: The scribe of the Messenger of Allah, may Allah bless him and grant him peace, Zayd ibn Thabit. He said: Who is the most eloquent of the people? They said: Sa`id ibn al-`As. Uthman said: Let Sa`id dictate and Zayd write. So Zayd wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of the companions of Muhammad say: He has done well.
And from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, we also read
Hadith No.: 34 (a suspended Hadith) He told us, Sahl ibn Salih told us, he said: Abu Dawud and Ya’qub told us, they said: Shu’bah told us, on the authority of Alqamah ibn Murthad, on the authority of Suwayd ibn Ghaflah, he said: Ali said about the Mushafs: “If Uthman had not made it, I would have made it.”
Rather, the Mushafs that were copied by Zayd ibn Thabit, may God be pleased with him, and the rest of the committee agreed with the Mushafs of the majority of the Companions.
We read in the book Sharh as-Sunnah by Imam al-Baghawi, may God have mercy on him. The virtues of the Qur’an Chapter on collecting the Qur’an
It was narrated on the authority of Suwaid bin Ghaflah, who said: I heard Ali bin Abi Talib say: “Fear Allah, O people, and beware of extremism regarding Uthman, and your saying: ‘He burned the Qur’an’, for by Allah, he did not burn it except in front of a group of us, the companions of Muhammad, may Allah bless him and grant him peace, all of us.” So he said: “What do you say about this recitation about which the people differed?” A man meets a man and says: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. So we said: What is the opinion, O Commander of the Faithful? He said: I think that I should unite the people on one copy of the Qur’an, because if you differ today, those after you will differ even more. We said: What an excellent opinion you have made. So he sent to Zaid bin Thabit and Saeed bin Al-‘As and said: Let one of you write and the other dictate, and if you differ on something, then bring it to me. #We did not #disagree on #Nothing #from #the #Book #of #Allah #except #in #a #letter #One in Surat Al-Baqarah, Saeed said: The coffin, Surat Al-Baqarah, verse 248, and Zaid said: The coffin, so we raised it to Uthman, and he said: Write it as The coffin, Surat Al-Baqarah, verse 248, Ali said: If I had been in charge of the one who was in charge of Uthman, I would have done the same as he did.
We read in the Book of the Qur’ans by Ibn Abi Dawood Al-Sijistani, may God have mercy on him, the first part, the chapter on Uthman’s collection of the Qur’ans, may God have mercy on him
. Al-Zuhri said: They differed on that day about the Ark and the Taboo. The Quraysh group said: the Ark, and Zaid said: the Taboo. So their difference was brought to Uthman, who said: Write it as the Ark, for it is in the language of the Quraysh. Abdullah told us: Muhammad bin Yahya told us: Yaqub bin Ibrahim bin Saad told us: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this: “
The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of Siyar A’lam al-Nubala’ in the biography of Zayd bin Thabit, may God be pleased with him:
((Hafs: He is the son of Sulayman al-Asadi Abu Omar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwayd bin Ghafla, he said: I heard Ali bin Abi Talib say: Fear God, O people, and beware of exaggeration in Uthman and your saying that he burned the copies of the Qur’an, for by God he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd bin Thabit and Sa’id bin al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of God except about one letter in Surat al-Baqarah, Sa’id said “the Ark” and Zayd said “the Taboo,” so we brought it to Uthman, and he said: Write it down.” The Ark: Ali said: “If I had been appointed as the one who appointed Uthman, I would have done the same as he did.” Al-Baghawi mentioned it in “Sharh al-Sunnah” 4/524, 525, and Ibn Abi Dawud narrated it in “al-Masahif”: 22, 23, and its chain of transmission is authentic , as al-Hafiz said in “al-Fath” 9/16.
Fifth: This anomalous reading may be one of the six abrogated letters that were not read in the final presentation, if we assume the authenticity of the chain
of transmission. We read in “al-Nashr fi al-Qira’at al-‘Ashr” by Ibn al-Jazari, may God have mercy on him, Part One, Introduction:
“Some of them said: The permission for the seven letters was at the beginning of Islam because of the difficulty for them in preserving one letter at first, then when their tongues were tamed by reading and their agreement on one letter was easy for them, and it was more suitable for them, they agreed on the letter that was in the final presentation, and some of them say that it abrogated what was other than that; 4444 Umar ibn Hafs ibn Ghiyath narrated to us, my father narrated to us, Al-A’mash
narrated to us, Ibrahim narrated to me, on the authority of Alqamah, on the authority of Abdullah, may God be pleased with him, who said:
While
Ask him about
the spirit. He said: What do you think of him? And some of them said: He will not meet you with anything you dislike. They said: Ask him. So they asked him about the spirit, but the Prophet, may God bless him and grant him peace, held back and did not answer them anything. I knew that he was receiving revelation, so I stood in my place. When the revelation came down, he said: They ask you about the spirit. Say: The spirit is from the command of my Lord. And you have been given of knowledge only a little.
Seventh: Abdullah bin Masoud, may God be pleased with him, stated the authenticity of the Uthmanic readings (including the reading of “and what you have been given”) in more than one situation to his students, including:
In the book “The Virtues of the Qur’an” by Al-Qasim bin Salam, Part One, Page 361,
Abu Mu’awiyah narrated to us, on the authority of Al-A’mash, on the authority of Abu Wa’il, on the authority of Abdullah, who said: “I have heard the reading, and I found them close together, so read as you have learned, and beware of disagreement and exaggeration, for it is like one of you saying: ‘Come here’.”
This is also indicated by his hadith from the Prophet , may God bless him and grant him peace. 2279 Abu al-
Walid narrated to us, Shu’bah narrated to us, ‘Abd al-Malik ibn Maysarah narrated to me
, he said: I heard al-Nazzal ibn Sabra say: I
heard ‘Abdullah say: I heard a man recite a verse that I had heard from the Prophet, may God bless him and grant him peace, in contrast to it, so I took him by the hand and brought him to the Messenger of God, may God bless him and grant him peace, and he said: You are both good. Shu’bah said: I think he said: Do not differ, for those who came before you differed and were destroyed.
Eighth: It is proven from the authentic Sunnah that there is a recitation of “And what you have been given is
recitation” from the Musnad of Imam Ahmad, may God have mercy on him, the Musnad of Banu Hashim, the Musnad of ‘Abdullah ibn ‘Abbas 
2309 - Qutaybah ibn Sa’id narrated to us, Yahya ibn Zakariya narrated to us, on the authority of Dawud, on the authority of ‘Ikrimah, on the authority of Ibn ‘Abbas, who said: The Quraysh said to the Jews: Give us something that we may ask this man about. They said: Ask him about the soul. So they asked him, and this was revealed: {And they ask you about the soul. Say: The soul is from the command of my Lord. And you have not been given of knowledge except a little.} [Al-Isra’: 85]. They said: We have been given much knowledge. We have been given the Torah, and whoever has been given the Torah has certainly been given much good.} He said: So this was revealed. Allah the Almighty said: {Say: If the sea were ink for the words of my Lord, the sea would be exhausted} [Al-Kahf: 109].
The investigator Shu’ayb Al-Arna’ut said in his investigation of Musnad Al-Imam Ahmad, may Allah have mercy on him, Hadith 2309:
((Its chain of transmission is authentic. Dawud: he is Ibn Abi Hind Al-Basri, a trustworthy man from the men of Muslim, and Ikrimah is from the men of Al-Bukhari, and the rest of the chain of transmission meets their conditions.
It was narrated by Al-Tirmidhi (3140) and Al-Nasa’i in “Al-Kubra” (11314) from the path of Qutaybah, with this chain of transmission. Al-Tirmidhi said: A good, authentic, strange hadith.
It was narrated by Abu Ya’la (2501), Ibn Hibban (99), Al-Hakim 2/531, and Al-Bayhaqi in “Al-Dala’il” 2/269 from two paths on the authority of Yahya bin Abi Za’idah, with it. Al-Hakim authenticated it and Al-Dhahabi agreed with him.
It was narrated by Al-Tabari 15/155 on the authority of Dawud, on the authority of Ikrimah, as a mursal.
Al-Sindi said: It has been authenticated that the Jews asked him about it themselves, and the answer can be that there is no contradiction between the multiple reasons for revelation, so it is possible that it was revealed after both questions, and his statement, “They said: We have been given...” means: The Jews said, they said that either because they interpreted his statement, (And you have not been given of knowledge except a little) as a general address, or because they considered themselves the questioners, and they claimed that this address was appropriate for them because the polytheists are not people of knowledge.))
This and may God’s prayers and peace be upon our master Muhammad and his family and companions.

Seventh: The response to the anomalous reading: “I am the Provider, the Possessor of strength, the Sturdy .”

First: The Qur’an that we have today is transmitted by continuous narration with the ten readings, and the chains of transmission of these readings go back to a group of the Companions, may God be pleased with them, including Ibn Mas’ud, may God be pleased with him, may God be pleased with him, and among them are those who memorized it in its final presentation in full, such as Zayd ibn Thabit, may God be pleased with him. This anomalous reading does not exist, rather the reading is ((Indeed, God is the Provider, the Possessor of Strength, the Firm))

The chain of transmission of Ibn Kathir’s reading,
we read in An-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 120
((And Al-Qist also read, and Ma’ruf and Shibl read to the Sheikh of Mecca and its Imam in the recitation, Abu Ma’bad, Abdullah ibn Kathir ibn ‘Amr ibn ‘Abdullah ibn Zadan ibn Fayrouzan ibn Hormuz al-Dari al-Makki. This is the completion of seventy-three paths from Ibn Kathir.
Ibn Kathir read on the authority of Abu al-Sa’ib Abdullah ibn al-Sa’ib ibn Abi al-Sa’ib al-Makhzumi, on the authority of Abu al-Hajjaj Mujahid ibn Jabr al-Makki, and on Dirbas, the client of Ibn Abbas. Abdullah ibn al-Sa’ib read on Ubayy ibn Ka'b and Umar ibn al-Khattab - may Allah be pleased with them - and Mujahid read on Abdullah ibn al-Sa'ib, and Dirbas read on his client Ibn Abbas, and Ibn Abbas read on Ubayy ibn Ka'b and Zayd ibn Thabit, and Ubayy, Zayd and Umar - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace.))

The chain of transmission of Abu Amr's reading
is mentioned in An-Nashr in the Ten Readings, Part One, Page 133
((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Hussain bin Al-Harith Al-Mazini Al-Basri, so that is one hundred and fifty-four paths on Abu Amr, and Abu Amr read to Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al-Basri, Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, Abdullah bin Abi Ishaq Al-Hadrami, and Ata’ bin Abi Rabah, Ikrimah ibn Khalid, Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya`mur. The chain of transmission of Abu Ja`far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was presented in the recitation of Nafi`. The chain of transmission of Mujahid was presented in the recitation of Ibn Kathir. Al-Hasan recited On the authority of Hattan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit, and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq read on Yahya bin Ya’mur and Nasr bin Asim, and Ata’ read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah ibn Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas, and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and Nasr ibn Asim and Yahya ibn Ya’mur read on Abu Al-Aswad, and Abu Al-Aswad read to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar ibn Al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain of transmission of the reading of Hamza Al-Zayyat,
and we read in Al-Nashr in the Ten Readings, Part One, Page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented, and Alqamah, Al-Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read And Al-Harith also read on Abdullah bin Masoud, and Jaafar Al-Sadiq read on his father Muhammad Al-Baqir, and Al-Baqir read on Zain Al-Abidin, and Zain Al-Abidin read on his father, the master of the youth of the people of Paradise, Al-Husayn, and Al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace. Allah’s prayers and peace be upon him.))

The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))

The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.

The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.


The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash’ari, and Abu Musa read on the Messenger of God - may God’s prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and lofty.

Second: This reading, at best, is an anomalous reading that contradicts the well-known mutawatir in our copies of the Qur’an and does not fulfill all the conditions for the validity of the reading
and the conditions for the validity of accepting the reading
: 1. The validity of the chain of transmission
2. Conformity with the Arabic language even if only in one way
3. Conformity with the Uthmanic copies of the Qur’an even if only possibly
Imam al-Jazari said in al-Nashr fi al-Qira’at al-‘Ashr, Part One: (( Every reading that conforms with the Arabic language even if only in one way, and conforms with one of the Uthmanic copies of the Qur’an even if only in one way, and its chain of transmission is sound, then it is the correct reading that it is not permissible to reject or deny. Rather, it is from the seven letters in which the Qur’an was revealed and it is obligatory for people to accept it, whether it was from the seven imams, or from the ten, or from other accepted imams. Whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it was from the seven or from someone greater than them. This is what is correct according to the imams of verification from the predecessors and successors . Imam al-Hafiz Abu Amr Uthman ibn Sa’id al-Dani stated this explicitly, and Imam Abu Muhammad Makki ibn Abi Talib stated it in more than one place, as did Imam Abu al-Abbas Ahmad ibn Ammar al-Mahdawi, and it was verified by the Imam and Hafiz Abu al-Qasim Abd al-Rahman ibn Ismail, known as Abu Shama, and it is the doctrine of the Salaf, and no one is known to have disagreed with it.

Third: The consensus of the Companions, may God be pleased with them, including Ibn Masoud, may God be pleased with him, on reading the Uthmanic copies
of the Qur’an. We read in the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on the Collection of the Qur’an by Uthman, may God be pleased with him
: “Abdullah told us, he said: Ahmad ibn Sinan told us, he said: Abd al-Rahman told us, he said: Shu’bah told us, on the authority of Abu Ishaq, on the authority of Mus’ab ibn Sa’d, he said: “ I found the people in great numbers when Uthman burned the Qur’an, and they were amazed by that, and he said: He did not disapprove.” That is one of them .”
Ibn Kathir, may God have mercy on him, commented on this narration in the first part of his interpretation, in the chapter on the collection of the Qur’an. “ This is a sound chain of transmission .”

Also in the book Al-Masahif by Ibn Abi Dawud Al-Sijistani, may God have mercy
on him, with a chain of transmission that Ibn Kathir, may God have mercy on him, authenticated in the introduction to his interpretation. Abdullah told us, he said, my uncle told me, he said: Abu Raja’ told us, he said: Israel told us, on the authority of Abu Ishaq, on the authority of Mus’ab bin Sa’d, he said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been for three Ten, and you are doubting the Qur’an, and you say the recitation of Ubayy and the recitation of Abdullah. A man says: By Allah, your recitation is not correct. So I order every man among you to bring whatever he has of the Book of Allah with him when he comes with it. And a man would come with a paper and a leather covering on which was the Qur’an, until he had collected a large number of them. Then Uthman entered and called them, man by man. He asked them: Did you hear the Messenger of Allah (peace and blessings of Allah be upon him) dictate it to you? He said: Yes. When Uthman finished that, he said: Who is the most knowledgeable of people? They said: The scribe of the Messenger of Allah (peace and blessings of Allah be upon him), Zayd ibn Thabit. He said: Who is the most eloquent of people? They said: Saeed bin Al-Aas. Uthman said: Let Saeed dictate and Zaid write. So Zaid wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of the companions of Muhammad saying: He has done well .

Indeed, the copies of the Qur’an that Zaid bin Thabit (may Allah be pleased with him) and the rest of the committee copied agreed with the copies of the majority of the companions and did not contain the reading (fargh).
We read in Sharh as-Sunnah by Imam al-Baghawi (may Allah have mercy on him), Book of the Virtues of the Qur’an, Chapter on Compiling the Qur’an.
It was narrated on the authority of Suwaid ibn Ghaflah, who said: I heard Ali ibn Abi Talib say: “Fear Allah, O people. Beware of extremism regarding Uthman and your saying: ‘He burned the copies of the Qur’an.’ By Allah, he did not burn them except in front of a group of us, the Companions of Muhammad, may Allah bless him and grant him peace, all of us.” So he said: “What do you say about this recitation about which the people differed?” A man will meet The man said: My recitation is better than your recitation, and my recitation is better than your recitation. This is similar to disbelief. We said: What is the opinion, O Commander of the Faithful? He said: I think that the people should agree on one copy of the Qur’an, because if you differ today, those after you will differ even more. We said: What an excellent opinion you have made. So he sent to Zayd ibn Thabit and Saeed bin Al-Aas, so he said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of Allah except for one letter in Surat Al-Baqarah. Saeed said: The Ark is Surat Al-Baqarah, verse 248, and Zaid said: The Ark, so we brought it to Uthman, so he said: Write it: The Ark is Surat Al-Baqarah Verse 248, Ali said: If I had been in charge of the one who was in charge of Uthman, I would have done as he did.

We read in the book of the Qur’ans by Ibn Abi Dawud al-Sijistani, may God have mercy on him, the first part, the chapter on Uthman’s collection of the Qur’ans, may God have mercy on him
. Al-Zuhri said: On that day, they differed about the Ark and the Taboo. The Quraysh group said: the Ark, and Zaid said: the Taboo. Their difference was brought to Uthman, who said: Write it as the Ark, for it is in the language of the Quraysh. Abdullah told us: Muhammad bin Yahya told us: Yaqub bin Ibrahim bin Saad told us: My father told us, on the authority of Ibn Shihab, on the authority of Anas, with this: “

The investigator Shu’ayb al-Arna’ut says in the margin of his investigation of the second part of Siyar A’lam al-Nubala’ in the biography of Zayd bin Thabit, may God be pleased with him:
((Hafs: He is the son of Sulayman al-Asadi Abu Omar al-Bazzaz al-Kufi, the companion of Asim, and he is an imam in recitation, abandoned in hadith, and in the chapter on the authority of Suwayd bin Ghafla, he said: I heard Ali bin Abi Talib say: Fear God, O people, and beware of exaggeration in Uthman and your saying that he burned the copies of the Qur’an, for by God he did not burn them except in the presence of all of us, the companions of Muhammad. And in it, Uthman sent to Zayd bin Thabit and Sa’id bin al-Aas, and said: Let one of you write and the other dictate, and if you differ about something, then bring it to me, for we did not differ about anything in the Book of God except about one letter in Surat al-Baqarah, Sa’id said “the Ark” and Zayd said “the Taboo,” so we brought it to Uthman, and he said: Write it down.” The coffin . Ali said: “If I had been appointed as the one who appointed Uthman, I would have done the same as he did.” Al-Baghawi mentioned it in “Sharh al-Sunnah” 4/524, 525, and Ibn Abi Dawud narrated it in “al-Masahif”: 22, 23, and its chain of transmission is authentic, as al-Hafiz said in “al-Fath” 9/16 .

Fourth:
It is known that our reading today is the reading of the last presentation, and these two surahs were not read in the last presentation, which was attended by Zaid bin Thabit, may God be pleased with him, and he is the one who wrote the Qur’an in Al-Hakim’s Mustadrak, the Book of Interpretation, Part Two.
2857 - Ja`far ibn Muhammad ibn Nasir al-Khaldi informed us, on the authority of `Ali ibn `Abd al-`Aziz al-Baghawi, in Mecca, on the authority of Hajjaj ibn al-Munhal, who said: Hammad ibn Salamah informed us, on the authority of Qatadah, on the authority of al-Hasan, on the authority of Samurah, may God be pleased with him, who said: “The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in presentations.” They would say: This recitation of ours is the last presentation. It was classed

as hasan by Ibn Hajar, may God have mercy on him, in Fath al-Bari, a commentary on Sahih al-Bukhari, in the Book of the Virtues of the Qur’an, in the chapter: Gabriel used to present the Qur’an to the Prophet, may God bless him and grant him peace:
“And al-Hakim has something similar to it from the hadith of Samurah , and its chain of transmission is hasan , and he authenticated it, and its wording is: The Qur’an was presented to the Messenger of God, may God bless him and grant him peace, in presentations.” And they say that this recitation of ours is the final presentation

. Al-Suyuti, may God have mercy on him, said in Al-Itqan, Part One
: “Ibn Ashtah narrated in Al-Masahif and Ibn Abi Shaybah in his Fadha’il, on the authority of Ibn Sirin, on the authority of Ubaydah Al-Salmani, who said: The recitation that was presented to the Prophet, may God bless him and grant him peace, in the year in which he died is the recitation that people recite today.”
Ibn Ashtah narrated on the authority of Ibn Sirin who said: Gabriel used to debate with the Prophet, may God bless him and grant him peace, once every year in the month of Ramadan. However, in the year in which he died, he debated with him twice, and they think that our recitation should be the last.
Al-Baghawi said in his explanation of the Sunnah: It is said that Zayd ibn Thabit witnessed the last presentation in which what was abrogated and what remained was explained, and he wrote it for the Messenger of God, may God bless him and grant him peace, and read it to him, and he used to teach it to the people until he died. For this reason, Abu Bakr and Umar relied on him in collecting it, and Uthman appointed him to write the copies of the Qur’an. In

the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, Part One, Chapter on Uthman’s Collection For the
copies of the Qur’an, Abdullah told us, he said: Ishaq bin Ibrahim bin Zaid told us, he said: Abu Bakr told us, he said: Hisham bin Hassan told us, on the authority of Muhammad bin Sirin, on the authority of Katheer bin Aflah, he said: “When Uthman wanted to write the copies of the Qur’an, he gathered for him twelve men from the Quraysh and the Ansar, among them Ubayy bin Ka’b and Zaid bin Thabit. He said: So they sent for the quarter in Umar’s house, and it was brought. He said: And Uthman used to visit them, and whenever they disputed about something, they would postpone it. Muhammad said: So I said to Kathir, who was among those who wrote: Do you know why they were postponing it? He said: No. Muhammad said: So I thought, they were only delaying it “to see who among them had the most recent experience of the last presentation, and they would write it according to what he said .”
Ibn Kathir, may God have mercy on him, authenticated the narration in the introduction to his interpretation, the first part, and he said: (( It is also authentic .))

And we read from the book Al-Burhan fi Ulum Al-Quran, Part One, Thirteenth Type, History of the Quran and Differences in the Mushafs:
((Abu Abd Al-Rahman Al-Salami said: The reading of Abu Bakr, Umar, Uthman, Zaid bin Thabit, the Muhajireen and the Ansar was one; they used to read the general reading, which is the reading that the Messenger of God - may God bless him and grant him peace - read to Gabriel twice in the year in which he died, and Zaid had witnessed the last presentation and he used to teach the people with it until he died , and for this reason Al-Siddiq relied on him in his collection, and Uthman appointed him as the scribe of the Mushaf))


Fifth : This anomalous reading may be one of the six abrogated letters that were not read in the last presentation, especially since some of the anomalous readings from Ibn Masoud and Ubayy bin Kaab are of that type if we assume the authenticity of the chain
of transmission. We read in Al-Nashr fi Al-Qira’at Al-‘Ashr by Ibn Al-Jazari, may God have mercy on him:
((And some of them said: The permission for the seven letters was in the beginning of Islam because of the difficulty in preserving one letter for them at first, but when their tongues were tamed by reading and their agreement on one letter was easy for them And it is more appropriate for them to agree on the letter that was in the last presentation , and some of them say that it abrogated what was other than that; therefore many scholars stated that the letters that were reported from Abi and Ibn Masoud and others that contradict these copies of the Qur’an were abrogated ))

Sixth: Ibn Masoud, may God be pleased with him, himself stated the validity of reading the Uthmanic copies of the Qur’an and forbade differences in what was included in the phrase
: Abu Mu’awiyah told us, on the authority of Al-A’mash, on the authority of Abu Wa’il, on the authority of Abdullah, who said: I have heard the reading, and I found them close together, so read as you have learned, and beware of differences and extremism, for it is like saying One of you: Come and come,
the book of the virtues of the Qur’an by Al-Qasim bin Salam, known as Abu Ubaid, Part One, p. 361

Seventh: Sheikh Shuaib Al-Ran’ut, may God have mercy on him, ruled that this reading was anomalous after he corrected the narration.
Sheikh Shuaib, may God have mercy on him, said in his investigation of the Musnad of Imam Ahmad, the Musnad of Abdullah bin Mas’ud, may God be pleased with him, Part Six:
((
(1) Its chain of transmission is authentic according to the conditions of the two sheikhs. Isra’il - who is the son of Yunus bin Abi Ishaq - heard it from his grandfather Abi Ishaq - who is Amr bin Abdullah Al-Subai’i - with the utmost perfection due to his adherence to it. Abd Al-Rahman bin Yazid: He is the son of Qais Al-Nakha’i.
.....
And this reading is anomalous, even if its chain of transmission is authentic, because it contradicts the transmitted reading: (Indeed, it is God who is the Provider, the Possessor of strength, the Powerful) [Adh-Dhariyat: 58]