Readings and narrations, and how were the Quranic readings formed
. Whenever I have a question about my religion, I do not find an answer. This is due to my ignorance and negligence in my religion. I came to this forum and praise be to God Almighty, I find a comprehensive answer that comforts my chest and satisfies my mind. This is due to the perfection of this religion.
A question, brother, about readings and narrations. I wish I could formulate the question.
Were the famous readers the ones who formulated the readings and arranged them? For example, Imam Nafi’ heard from seventy of the followers and certainly heard different readings from them. So, could he have arranged the verses that were similar in reading and put them in one reading? For example, to make it clear...
For example, he heard from a follower, for example, Surat Al-Furqan, and there was only verse ten with imalah, and the rest of the surah was not imalah. He
heard the same surah from another follower, and verse nine had imalah, and the rest was without imalah. Is it possible that he was taking the similar verses in the rulings of imalah, emphasis, and so on, and reconciling them and collecting them in one reading, for example, like the narration of Warsh from Nafi’, and of course it is all Quran?
Or does this not happen, and he was transmitting the surah as it is from the follower from the Messenger?
heard the same surah from another follower, and verse nine had imalah, and the rest was without imalah. Is it possible that he was taking the similar verses in the rulings of imalah, emphasis, and so on, and reconciling them and collecting them in one reading, for example, like the narration of Warsh from Nafi’, and of course it is all Quran?
Or does this not happen, and he was transmitting the surah as it is from the follower from the Messenger?
A question, brother, about the readings and narrations. I wish I could formulate the question
...
For example, Imam Nafi’ heard from seventy of the followers, and he certainly heard different readings from them. So, could he have arranged the verses that were similar in reading and put them in one reading?
...
For example, Imam Nafi’ heard from seventy of the followers, and he certainly heard different readings from them. So, could he have arranged the verses that were similar in reading and put them in one reading?
The red color in the quote is not correct and is not correct.
Even if the explanation that followed later is correct.
And this is the response.
May the peace, blessings, and mercy of God be upon you
Praise be to God who has provided us with such a forum. Whenever I have a question about my religion, I do not find an answer. This is due to my ignorance and negligence in my religion. I came to this forum and praise be to God Almighty, I find a comprehensive answer that comforts my chest and satisfies my mind. This is due to the perfection of this religion.
Were the famous readers the ones who formulated and arranged the readings? For example, Imam Nafi’ heard from seventy of the followers, and he certainly heard different readings from them
....
For example, to clarify ...
....
For example, to clarify ...
For example, he heard from a follower, for example, Surat Al-Furqan, and there was only verse ten with imalah, and the rest of the surah did not have imalah. He
heard the same surah from another follower, and verse nine had imalah, and the rest did not have imalah. Is it possible that he was taking the similar verses in the rulings of imalah and emphasis and so on, and reconciling them and collecting them in one reading, for example, like the narration of Warsh from Nafi’, and of course all of it is the Qur’an?
heard the same surah from another follower, and verse nine had imalah, and the rest did not have imalah. Is it possible that he was taking the similar verses in the rulings of imalah and emphasis and so on, and reconciling them and collecting them in one reading, for example, like the narration of Warsh from Nafi’, and of course all of it is the Qur’an?
This does not happen, and he was transmitting the Surah as it is from the followers of the Messenger. I hope that the question has been conveyed.
“ The meaning of adding what Allah the Most High revealed to those of the Companions to whom it was added, such as Ubayy, Abdullah, Zayd, and others, is that he was more precise in it, read and taught it more, and was more committed to it and inclined towards it, and nothing else. Likewise, the addition is that that reciter and that imam chose the recitation in that manner of language and preferred it over others and persisted in it and adhered to it until he became famous for it and known for it and sought it and took from it, so for that reason it was added to him and not to others of the reciters.” This addition is an addition of choice, persistence, and adherence, not an addition of invention, opinion, and effort ( Jami’ al-Bayan, page 9b, and Ibn al-Jazari: al-Nashr fi al-Qira’at al-‘Ashr 1/52).
Makki said: “And those who chose only read for a group, and with narrations, so each one of what he read and narrated chose a recitation attributed to him with the wording of choice” (al-Ibanah by Makki Abu Talib 1/49).
The Imam could choose his recitation or take the recitation as it is from a specific person and not take from anyone else. The general choice was not to be made, but only by the Imams of the people of knowledge who met the conditions of eligibility, and whoever the world agreed upon their Imamate, he alone is the Imam who chooses from whom he took, and teaches his students his choice with the correct, continuous chain of transmission.... The Imams of the reciters are those whose recitations (choices) have reached us.Makki said: “And those who chose only read for a group, and with narrations, so each one of what he read and narrated chose a recitation attributed to him with the wording of choice” (al-Ibanah by Makki Abu Talib 1/49).
Yes, each reader had his own choice...For example, Imam Abu Abd al-Rahman al-Sulami would take the recitation of the Qur’anic verses from Ali ibn Abi Talib, for example, and take the recitation of the same verses from Abdullah ibn Masoud, so he would find, for example, that Ali, may Allah honor his face, would pronounce the hamza in a verse, and Abdullah, may Allah be pleased with him, would not pronounce the hamza in it... So if he recites it as Ali recited this verse, or recites another verse according to Abdullah’s recitation... then both are correct... and the choice is up to him.
But these choices were in the first and second centuries... between the Companions, the Followers, and their Followers... and the Followers and their Followers were the first to learn from the Companions... and because each Follower among them was not satisfied with reading the Qur’an with one Companion, but rather they competed to learn the aspects of reading and listening from more than one Companion, and the Imams of recitation from the Companions were well-known... so they used to travel to them.
The choice was not only between the followers, but also between the companions. This is Umar ibn al-Khattab, while he was in Medina, sending to Abdullah ibn Masoud in Kufa and ordering him not to teach the people the Qur’an in a weak language, and ordering him to teach them in the language of Quraysh. Rather, the Messenger of God, may God bless him and grant him peace, also had his own choice from among the seven letters in which the Qur’an was revealed.
The most important choices that the followers took from the companions of the Messenger of God, and which included almost all that was transmitted from the Messenger of God, may God bless him and grant him peace, were the choices of the seven or ten reciters... and each choice is what we call a reading... so the reading of Asim, meaning the choice of Asim... and the reading of Hamza, meaning the choice of Hamza... and each reciter of the reciters narrates from whom he took his reading... and teaches it to his students and the country over which he is the imam...
and some of the reciters had more than one choice:
and some of the reciters had two readings, meaning two choices or more ( Al-Qurtubi, Vol. 1, p. 46, and Al-Zarkashi, Vol. 1, p. 227.). If you were to open the Qur’an, you would find it with the reading of Asim and the narration of Hafs from him.Asimtook this reading from Abu Abd al-Rahman al-Salami froma group of the Companions, namely Ali ibn Abi Talib, Uthman, Abu, and Zayd ibn Thabit.Then Hafs recited it like this, and Hafs memorized it and mastered it... and it is what is written in the Qur’ans today (the narration of Hafs fromAsim)...but Asim himself alsotook the reading like this from Hamran ibn A’yan from Abdullah ibn Mas’ud ... and he memorized it and recited it to Abu Bakr ibn Ayyash (Shu’bah)... so Asim had another narration from Ibn Mas’ud, which is the narration of Shu’bah from Asim...
So as it is clear now... Asim had two choices, he taught one of them to Hafs, and he taught the other to Shu'bah... We call them the narration of Hafs from Asim with the reading of Ali, Abi, Zaid, and Uthman (may Allah be pleased with them)... and the narration of Shu'bah from Asim with the reading of Abdullah ibn Mas'ud (may Allah be pleased with him).
Some of the reciters had a narration that they took as is from their teachers, and a choice of their own: For example, we have Khalaf, who narrates a reading from Hamza... and takes it from him as Hamza recited it to him. Despite that, he has his own choice, i.e. his own reading , "which, even if he differed from Hamza in it, he agreed with one of the other six reciters" (Munjid al-Muqri'in 1/38). And this reading (his choice) became one of the ten readings.
Here is an example of selection:
Since there is not enough space to explain the choices of all the readers, we will suffice with what you mentioned as an example... i.e. the reading of Nafi' ... i.e. the reading of the people of Medina...
As for Medina, the predominant reading there was the reading of Zaid bin Thabit, which agreed with the reading of the majority of the Companions there, and it was known as the reading of the group, or the general, and it is what the Qur’ans were written on, but Medina was not devoid of other readings, and the followers received those readings from the Companions, then their elements gathered in the reading of Nafi' bin Abi Na'im, who read with seventy of the followers . The most famous of his sheikhs from whom it is reported that he learned the recitation were five, and they are:
1- Abd al-Rahman ibn Harmaz al-A’raj (d. 117 AH)
2- Abu Ja’far Yazid ibn al-Qa’qa’ (d. 130 AH)
3- Shaiba ibn Nasah (d. 130 AH)
4- Muslim ibn Jundub al-Hudhali (d. 110 AH)
5- Yazid ibn Ruman (d. 120 AH).
As for Medina, the predominant reading there was the reading of Zaid bin Thabit, which agreed with the reading of the majority of the Companions there, and it was known as the reading of the group, or the general, and it is what the Qur’ans were written on, but Medina was not devoid of other readings, and the followers received those readings from the Companions, then their elements gathered in the reading of Nafi' bin Abi Na'im, who read with seventy of the followers . The most famous of his sheikhs from whom it is reported that he learned the recitation were five, and they are:
1- Abd al-Rahman ibn Harmaz al-A’raj (d. 117 AH)
2- Abu Ja’far Yazid ibn al-Qa’qa’ (d. 130 AH)
3- Shaiba ibn Nasah (d. 130 AH)
4- Muslim ibn Jundub al-Hudhali (d. 110 AH)
5- Yazid ibn Ruman (d. 120 AH).
So what did Nafi' say?!!
Nafi` said: “I met these five and others, so I looked at what two of them agreed upon, so I took it, and what one of them deviated from, I left, until I composed this reading” ( Ibn Mujahid 1/62, and Makki: Al-Ibanah 1/17)…
Indeed, Abu Ja`far Yazid ibn Al-Qa`qa` was the greatest sheikh of the five whom we mentioned above, and it was reported that Nafi` had taken from them… So we find that Nafi` informs us, saying: “I left seventy letters from Abu Ja`far’s reading” (Ghayat Al-Nihaya 2/290)
. The Seven Choices… are comprehensive, complete, authentic, and widely transmitted:
All of the choices of the seven imams, that is, the readings of the seven imams, approximately contained most of the readings that the companions read from the Messenger of Allah… And there are several choices or several readings, but not… We take from them only what is transmitted by many narrations and the nation, ancient and modern, has agreed upon its authenticity...
So we can say that the readings are fixed and do not change, but the choice between the readings is what differs... And you can imagine how many choices existed in the time of the Companions and the Followers... And from all these choices, Ibn Mujahid chose seven choices from them that contained almost the majority of the readings, and he found them comprehensive and complete and the entire world has agreed upon their authenticity...
And what shows us the precision of the scholars in determining the correct reading from the anomalous one... Let us give an example of the choice of Abu Hatim al-Sijistani and this choice... Abu Hatim agrees with all seven readings and did not differ from them except in one letter only, which is in the saying of Allah the Almighty: “ Indeed, Allah encompasses what they do ,” so he read it as “you do,” but because it was not proven, his reading was not taken into account, even though the difference is only one letter...!!! ... And we have, for example, Khalaf, who narrates a reading from Hamza, which he received from him and narrates it from him as he heard it, and despite that, he has his own choice, i.e. his own reading “which, even if he differed from Hamza in it, he agreed with one of the other six readers” (Munjid al-Muqri’in 1/38) and his reading (his choice) became one of the ten readings... because all of its letters are mutawatir and distributed among the other readings.
Indeed, Ibn Mujahid, may Allah have mercy on him, was the leader of the leaders in the readings, and people would travel to him from all over the world when he collected all the readings... He began to publish the seven readings and worked on teaching them to his students... Some of his students, who were amazed by the breadth of his narration of the readings, his knowledge of their aspects, and his mastery of their letters, said to him: “Why don’t you choose for yourself a reading that will be carried from you?” He said - may Allah have mercy on him with great mercy - “ We are more in need of working ourselves to memorize what our imams have done than we are of choosing a letter that will be read by those who come after us. ” (Al-Sab’ah by Ibn Mujahid - p. 20).
Look at how much he devoted himself, may Allah have mercy on him, to memorizing the readings that the followers took from the companions in a collection that he collected and found comprehensive and complete. He found that memorizing it for those after him was better than satisfying his own vanity and choosing for himself a reading from these readings. If he had done so, no one would have blamed him.....!!
Now we conclude with the conditions of those who have the right to choose and read:
Eligibility: That is, the person making the choice must be qualified, and eligibility is achieved as follows:
1- To be a complete scholar, not a beginner.
2- To be a collector of all readings, knowing the correct ones from the irregular ones.
3- To have good morals and religion, a just person whom the people of knowledge would compete for and no one would disagree with him or his knowledge.... He is worthy of the imamate.
4- He should not force people to choose him... and he should have an argument for what he chose.
5- He should not belittle others in his choice.
Selected reading:2- To be a collector of all readings, knowing the correct ones from the irregular ones.
3- To have good morals and religion, a just person whom the people of knowledge would compete for and no one would disagree with him or his knowledge.... He is worthy of the imamate.
4- He should not force people to choose him... and he should have an argument for what he chose.
5- He should not belittle others in his choice.
1- Its letters must be correct from among the correct narrations.
2- Taken by the chain of transmission as a Sunnah that the latter takes from the former.
3- Mutawatir or Mustafāṭafah that the nation accepted.
4- Consistent with the script of the Mushaf.
5- Consistent with the face of the Arabic language.
6- That he adheres in his choice to what does not repel the listener. He used to choose two quiescent letters.
Imam Ad-Dani (d. 444 AH) said: “ The imams of the reciters do not act in any of the letters of the Qur’an on the most widespread in the language and the most analogical in Arabic, but on the most established in the tradition and the most correct in transmission and narration. If it is established, it is not affected by analogy of Arabic or the prevalence of language, because the recitation is a followed Sunnah that must be accepted and adhered to ” ( Jami’ Al-Bayan fi Al-Qira’at Al-Sab’ Al-Mashhurah by Ad-Dani (172/B).
“And any aspect of the recitations in which these conditions are met is from the Qur’an in which belief is obligatory, and whoever denies it is an unbeliever” ( Al-Ibanah ‘an Ma’ani Al-Qira’at 1/39).
Finally, the time of choice has ended… We do not know in this world any widely transmitted and accepted recitations except the ten recitations and the consensus on their acceptance and the anomaly of what departs from them… It is not permissible to choose from among the recitations… Rather, a new term appears, which is what is called combining between… The recitations have their own system and laws... An example of this is what the sheikhs of the recitations in Egypt, for example, recite at funerals or religious celebrations, and other than that. You will find him reciting a verse according to the Hafs narration and then rereading it according to another narration... and this is another topic.
2- Taken by the chain of transmission as a Sunnah that the latter takes from the former.
3- Mutawatir or Mustafāṭafah that the nation accepted.
4- Consistent with the script of the Mushaf.
5- Consistent with the face of the Arabic language.
6- That he adheres in his choice to what does not repel the listener. He used to choose two quiescent letters.
Imam Ad-Dani (d. 444 AH) said: “ The imams of the reciters do not act in any of the letters of the Qur’an on the most widespread in the language and the most analogical in Arabic, but on the most established in the tradition and the most correct in transmission and narration. If it is established, it is not affected by analogy of Arabic or the prevalence of language, because the recitation is a followed Sunnah that must be accepted and adhered to ” ( Jami’ Al-Bayan fi Al-Qira’at Al-Sab’ Al-Mashhurah by Ad-Dani (172/B).
“And any aspect of the recitations in which these conditions are met is from the Qur’an in which belief is obligatory, and whoever denies it is an unbeliever” ( Al-Ibanah ‘an Ma’ani Al-Qira’at 1/39).
Finally, the time of choice has ended… We do not know in this world any widely transmitted and accepted recitations except the ten recitations and the consensus on their acceptance and the anomaly of what departs from them… It is not permissible to choose from among the recitations… Rather, a new term appears, which is what is called combining between… The recitations have their own system and laws... An example of this is what the sheikhs of the recitations in Egypt, for example, recite at funerals or religious celebrations, and other than that. You will find him reciting a verse according to the Hafs narration and then rereading it according to another narration... and this is another topic.
First, it is not permissible for you or anyone else, unless you are a teaching sheikh in the position of teaching, to mix between the narrations and readings in a single surah... The nation is in agreement that reading is a followed Sunnah that it is not permissible to contradict. This has been transmitted by more than one of the people of knowledge, from generation to generation.
Rather, it is forbidden to mix between readings because it may result in what is not permitted by Arabic and is not correct in the language. This should not be the behavior of any Muslim towards the Qur’an... and we do not dare to attack the Book of God.
An exception to this is made in the case of schooling and teaching, but based on the fact that the sheikh is knowledgeable about what changes the meaning and the necessity of study and teaching... and when combining, preserving the meaning is obligatory because the difference in readings may result in a difference in meaning, and not every reader of the Qur’an knows what distorts the meaning and what does not distort it, so they forbade combining readings in what was connected in meaning and permitted it in other than that.
If you are knowledgeable about the readings or a student learning the readings from a sheikh, then it is permissible for you to read the verse with different readings, provided that the meaning does not change or the grammar does not change. Since the teaching sheikh knows what changes the meaning.
It should also be noted that it is no longer possible today to compose a new reading from the seven or ten readings.
_______________
An example of what may result from miscommunication between readings or mixing without knowledge.
God Almighty’s saying in Surat Al-Baqarah, “ Then Adam received from his Lord words,”
has been read in two correct readings, confirmed by the Messenger of God... and the nation accepted them.
has been read in two correct readings, confirmed by the Messenger of God... and the nation accepted them.
Ibn Kathir read it in this correct and widespread reading from the Messenger of God, raising the words and placing Adam in the accusative case: “ Then Adam received from his Lord words … ”
The rest read it... raising Adam and placing the words “ Then Adam received from his Lord words ” in the accusative case.
Whoever mixes the two readings together, and reads Adam in the accusative case as Ibn Kathir says, and words in the accusative case as the rest say, will produce something that is not correct in the language and Arabic... and this is strictly forbidden.
God is the Grantor of success.
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