If Uthman, may Allah be pleased with him, had left out the dots to accommodate the readings of the last presentation, why did he not include the reading of Ibn Masoud
If Uthman, may Allah be pleased with him, had left out the dots to accommodate the readings of the last presentation, why did he not include the reading of Ibn Masoud, may Allah be pleased with him, in it, since it was the one that was read in the last presentation?
The answer:
First: Assuming that the reading of Ibn Masoud, may Allah be pleased with him, was included in the reading of the last presentation (based on the hadith of Abu Dhibyan on the authority of Ibn Abbas, may Allah be pleased with him), then there is no problem because the Prophet, may Allah bless him and grant him peace, permitted the nation to suffice with any of the readings specific to the seven letters .
We read from Sunan Abi Dawud, Book of Prayer, Chapters on the Virtues of the Qur’an:
((1477 - Abu al-Walid al-Tayalisi narrated to us, Hammam ibn Yahya narrated to us, on the authority of Qatadah, on the authority of Yahya ibn Ya’mar, on the authority of Sulayman ibn Surad al-Khuza’i, on the authority of Ubayy ibn Ka’b, who said: The Prophet, may God bless him and grant him peace, said: “O Ubayy, I was taught the Qur’an and it was said to me: On one or two letters? The angel who was with me said: Say: On two letters. I said: On two letters. I was told: On two or three letters? The angel who was with me said: Say: On three. I said: On three, until he reached seven letters. Then he said: There is nothing among them except healing and sufficient, if you say: All-Hearing, All-Knowing, All-Mighty, All-Wise, as long as you do not conclude a verse of punishment with mercy, or a verse of mercy with punishment
. ” (2))) Sheikh Shuaib al-Arna’ut, may God have mercy on him, said in his investigation of Sunan Abi Dawood, may God have mercy on him:
(( Its chain of transmission is authentic. Abu al-Walid al-Tayalisi: He is Hisham bin Abdul Malik, and Qatadah: He is Ibn Di’amah al-Sadousi. Muslim narrated it in a similar manner... and see what follows.))
Second: We have previously proven that the reading of Zayd bin Thabit, may God be pleased with him, is the reading of the final presentation with evidence.
quote
Narration:
Musnad Ahmad ibn Hanbal, may Allah have mercy on him, Musnad Abdullah ibn Abbas, may Allah be pleased with him
3422 - Abdullah told us, my father told us, Ya’la and Muhammad al-Ma’ni told us, they said, al-A’mash told us, on the authority of Abu Dhibyan, on the authority of Ibn Abbas, who said: Which of the two readings do you consider to be the first? They said, the reading of Abdullah. He said, No, rather it is the last. The Qur’an was presented to the Messenger of Allah, may Allah bless him and grant him peace, once every year. In the year in which he died, it was presented to him twice, and Abdullah bore witness, so he knew what had been abrogated and what had been changed. Shu’ayb al-Arna’ut’s comment: Its chain of transmission is authentic according to the conditions of the two sheikhs.
Response:
The apparent meaning of the narration indicates that Ibn Abbas, may Allah be pleased with him, denies that the current Mushaf compiled by Abu Bakr, may Allah be pleased with him, and copied by Uthman, may Allah be pleased with him, at the hands of Zayd ibn Thabit, may Allah be pleased with him, is according to the reading of the last presentation . We will respond to this claim from two aspects:
1. Assuming that Ibn Abbas, may Allah be pleased with him, denied that the current Mushaf is according to the reading of the last presentation
. 2. Detailing the statement of Ibn Abbas, may Allah be pleased with him, in light of the other authentic narrations from him.
The first aspect: Assuming that Ibn Abbas (may Allah be pleased with him) denied that the current Mushaf is based on the last presentation :
Ibn Abbas’s (may Allah be pleased with him) denial is then rejected, as it has been proven from other sources that the current readings of the Mushaf are based on the last presentation :
1. The statement of Samurah bin Jundub (may Allah be pleased with him), who was a companion of the Muhajireen who witnessed the Medinan period and was in Medina when the Prophet (peace and blessings of Allah be upon him) died, unlike Ibn Abbas (may Allah be pleased with him), who was young when the Prophet (peace and blessings of Allah be upon him) died and did not witness most of the Medinan period .
We read in Al-Mustadrak Al-Hakim, Part Two, Book of Interpretation
, 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 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 say: Our reading is the last presentation . It
was classed as hasan by Ibn Hajar, may Allah have mercy on him, in his book Fath al-Bari, a commentary on Sahih al-Bukhari, in the Book of the Virtues of the Qur’an:
((And through the path of Muhammad ibn Sirin, he said: “Gabriel used to review the Qur’an with the Prophet, peace and blessings be upon him - the hadith is similar to the hadith of Ibn Abbas, and he added at the end of it - they see that our reading is the most recent reading in the last presentation.” And al-Hakim has something similar from the hadith of Samurah, and its chain of transmission is good ))
And based on this, the statement of Samurah, may Allah be pleased with him, that our reading is the reading of the last presentation is preferred, because if the statement of two companions conflicts, then the one who was present at the event is preferred over the other.
Al-Baji said in al-Ishara ila Usul al-Fiqh, Chapter on Preference
((If that is proven, then preference occurs in the reports that conflict, and it is not possible to reconcile them, and the later one is not known, so it is considered abrogating in two places: one of them: the chain of transmission and the second: the texts.
As for preference by chain of transmission, then there are several aspects: the first: that one of the two reports is narrated in a famous case that is widely circulated among the people of transmission, and the one that opposes it is devoid of that, so the report narrated in a case is preferred. It is famous, because the soul is more at peace with its authenticity and the assumption of its correctness is more likely.
The second: That the narrator of one of the two reports is more knowledgeable and more precise, and the narrator of the one that contradicts it is less so, even if both of their hadiths are used as evidence, so the report of the one who has more knowledge and precision is preferred, because the soul is more at ease with his narration, and his memory is more trustworthy.
The third: That the narrators of one of the two reports are more numerous than the narrators of the other report, so the report with many narrators is preferred, because forgetfulness and error are further from the group, and closer to the individual…
Seventh: That the narrator of one of the two reports is the one who is involved in the story, and the narrator of the other report is a stranger, so the report of the one who is involved in the story is given precedence, because he is more knowledgeable about its outward and inward aspects, and more proficient in memorizing its ruling .
In addition to this, the statement of Samurah, may God be pleased with him, is supported by the mursal of Ibn Sirin, may God have mercy on him, and according to what al-Khatib, may God have mercy on him, said in al-Kifaya, the report is given precedence over what opposes it from another report if it is supported by a mursal. We read
from al-Kifaya in the science of narration by al-Khatib al-Baghdadi, may God have mercy on him, the chapter on the statement on the preference of reports
(( And it is preferable that one of them has a difference of narrators, so some of them narrate the hadith from him in confirming a ruling from the Prophet, may God bless him and grant him peace, and some of them narrate it from him in denying that ruling, and the other has no difference of narrators in that he narrated one of them, and it is preferable that the narrator of the report is the one who is the one who is involved in the story, and the other is not, and this is similar to the narration of Maymunah bint al-Harith, who said: The Messenger of God, may God bless him and grant him peace, married me while we were in ihram, so it is necessary to give precedence to her report over the report of Ibn Abbas that the Messenger of God, may God bless him and grant him peace, married her while he was in ihram. 2. It is proven that our current Mushaf is also based on the reading of Ibn Masoud, may God be pleased with him (and I am referring to him as a narrator of the Qur’an), based on the narration of both the mursal and the mursal of the other trustworthy narrators. Therefore, it is necessary to give preference to that which combines both the mursal and the mursal over that which is separate from that. It is also preferred
that one of the two conflicting narrations matches the actions of the nation according to it, because it is possible that they did that for it. )) The Virtues of the Qur’an by Abu Ubaid, Chapter on the Reciters’ Presentation of the
Qur’an ((Ismail bin Ibrahim told us, on the authority of Ayoub, on the authority of Ibn Sirin, who said: I was informed that the Qur’an was presented to the Messenger of God, may God bless him and grant him peace, once a year in the month of Ramadan. When it was the year in which he died, it was presented to him twice. Ibn Sirin said: They see, or hope, that our reading is the most recent of the two readings in the last presentation. ))
2. It is proven that our current Mushaf is also based on the reading of Ibn Masoud, may God be pleased with him (and I am referring here to the narration of Shu’bah on the authority of Asim, the reading of Al-Kisa’i, and the reading of Hamza). Based on this, the reading of our Mushafs is transmitted in succession from Ibn Masoud, may God be pleased with him, and it also includes his reading .
We read in Mushkil al-Athar by al-Tahawi, may Allah
have mercy on him, Part One: ((And we have narrated from that what we have narrated and we have left out what is other than it, whose chains of transmission are not connected. And among those who also read this letter were Asim, Sulayman al-A’mash, and Hamza. And Ali ibn Abd al-Aziz mentioned to us from Abu Ubayd that he used to go to that and choose it because of the large number of readers; and because Asim’s reading is from the soundness of… The way out is what no other reading can read -[263]- I heard Ahmad ibn Abi Imran say: I heard Yahya ibn Aktham say: If the reading is taken with the correctness of the way out, then we do not know of any reading with the correctness of the way out that is correct for the reading of Asim; because he says :: I read the Qur’an to Abu Abd al-Rahman, and Abu Abd al-Rahman read to Ali, and Ali read to the Prophet, peace be upon him. He said: I used to leave Abu Abd al-Rahman and pass by Zirr ibn Hubaysh and read to him as I had read to Abu Abd al-Rahman, and he did not change anything for me. He said: Zirr read to Ibn Mas’ud, and he read… Ibn Mas`ud narrated to the Messenger of Allah, peace be upon him. Abu Ja`far said: He spoke the truth. We had taken the recitation of `Asim word for word from Ruh ibn al-Faraj, and he told us that he had taken it from Yahya ibn Sulayman al-Ju`fi, and that he said to them: Abu Bakr ibn `Ayyash narrated to us. He said: I read to `Asim. Abu Bakr said: So I said to `Asim: On whom? Have you read? He said: On Al-Sulami, and he read on Ali, and Ali read on the Prophet, peace be upon him. Asim said: I used to make my way on Zirr, so I would read on him, and Zirr read on Ibn Masoud, and he read on the Prophet, peace be upon him .
And we read in An-Nashr in the Ten Readings, Part One, Page 165
: (( And Hamza read on Abu Muhammad Sulayman ibn Mihran Al-A’mash by presentation, and it was said: the letters only. Hamza also read on the authority of Abu Hamza Humran bin A’yan, on the authority of Abu Ishaq Amr bin Abdullah al-Sabi’i, on the authority of Muhammad bin Abdul Rahman bin Abi Laila, on the authority of Abu Muhammad Talha bin Musarrif al-Yami, and on the authority of Abu Abdullah Ja’far al-Sadiq bin Muhammad al-Baqir bin Zain al-Abidin Ali bin al-Husayn bin Ali. Ibn Abi Talib Al-Hashimi, 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 Zaid Ibn Wahb, and on Ubaydah Ibn Amr Al-Salmani, and on Masruq Ibn Al-Ajda’, And Humran read on the authority of Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on the authority of Ubayd ibn Nadlah, and Ubayd read on the authority of Alqamah, and Humran also read on the authority of al-Baqir, and Abu Ishaq read on the authority of Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on the authority of Asim ibn Damrah, and on the authority of al-Harith ibn Abd Allah al-Hamadhani, and he read 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, Asim Ibn Damrah, and Al-Harith also read on Abdullah Ibn Masoud,And Ja’far al-Sadiq recited it to his father Muhammad al-Baqir, and al-Baqir recited it to Zayn al-Abidin, and Zayn al-Abidin recited it to his father, the master of the youth of the people of Paradise, al-Husayn, and al-Husayn recited it to his father Ali ibn Abi Talib, and Ali and Ibn Mas’ud - may Allah be pleased with them - recited it to the Messenger of Allah, may Allah bless him and grant him peace .
Abu Ja’far al-Nahhas said in al-Nasikh wa al-Mansukh, chapter of Surat Bara’ah:
((And Some people objected to this and said: Why did he single out Zaid bin Thabit for this when there were companions who were older than him, including Abdullah bin Masoud, Abu Musa al-Ash’ari and others? He provided evidence with what Ibrahim bin Muhammad bin Arafa told us, he said: Shu’ayb bin Ayoub told us, he said: Yahya bin Adam told us, he said: Abu Bakr bin Ayyash told us, on the authority of Asim, on the authority of Zur, on the authority of Abdullah, that Abu Bakr and Umar, may God be pleased with them, gave him the good news that the Messenger of God, may God bless him and grant him peace, said: “Whoever wants to read the Qur’an fresh as it was revealed, let him read it according to the reading of Ibn Umm Abd.” Abu Ja’far said: The answer to this is that Zaid bin Thabit was brought forward for things that were not combined for anyone else, including that he used to write the revelation for the Messenger of God, may God bless him and grant him peace, and that he used to memorize the Qur’an during the time of the Messenger of God, may God bless him and grant him peace, and that his reading was according to the last reading that the Prophet, may God bless him and grant him peace, had presented to Gabriel, peace be upon him. The Prophet’s statement about Abdullah bin Masoud, which this opponent interpreted in a way other than its interpretation. The interpretation is not as he went, and if it were as he went, no one would have been able to read except with the letter of Abdullah. The interpretation according to the people of knowledge, including Al-Husayn bin Ali Al-Ja’fi, is that Abdullah bin Masoud used to recite the Qur’an in a recitation, so the Prophet, may God bless him and grant him peace, urged recitation like his recitation and nothing else. This is indicated by the hadith that he was asked about Ta-Sin-Mim, and he said: I do not remember it. Ask Khabab about it. If it is said that Ibn Masoud attended the last presentation , it is said that we mentioned what Zayd bin Thabit had other than this, and that the correct letter of Abdullah is that it is in agreement with our Mushaf. This is indicated by the fact that Abu Bakr bin Ayyash said: I read to Asim and Asim read to Zur and Zur read to Abdullah .
So the Mushaf that we have in our hands is established and transmitted by successive generations from Ibn Masoud, may God be pleased with him. These letters that are in our Mushafs today were narrated from him by a group of his students, including:
Zur bin Hubaish, Abu Amr, Saad bin Ilyas, Alqamah, Masruq, Al-Aswad, Zayd bin Wahb, Asim bin Damrah, and Al-Harith bin Abdullah Al-Hamadani .
And in the book of the Seven by Ibn Mujahid, may God have mercy on him:
((And Hamzah was among those who devoted themselves to reading and appointed himself to it , and he tended towards the companions of Abdullah because the reading of Abdullah ended in Kufa with Al-A’mash ))
3. This statement from Ibn Abbas, may God be pleased with him, does not negate the fact that Ibn Masoud, may God be pleased with him, stated the validity of all readings and did not deny the validity of the readings found in the copies of the Qur’an at that time, and that is because he saw that his reading and the reading of Zaid bin Thabit, may God be pleased with them both, were among the seven letters with which reading was permitted .
We read in the book “The Virtues of the Qur’an” by Al-Qasim Abi Ubaid bin Salam, Part One
: “Abu Mu’awiyah told us, on the authority of Al-A’mash, on the authority of Abi Wa’il, on the authority of Abdullah, who said: I heard the recitation and found them close together, so recite as you have learned.”And beware of disagreement and extremism, for it is like one of you saying: “Come and come.”
Imam Ahmad, may God have mercy on him, included it in his Musnad and said: “ Its chain of transmission is authentic .”
Imam al-Tabari, may God have mercy on him, said that it is authentic in his Tafsir, Part One:
“And similar to what we have said about that, the reports from a group of the Salaf and the Khalaf are authentic . 48- Abu al-Sa’ib Salm ibn Junadah al-Suwa’i told me, he said: Abu Mu’awiyah told us - and Muhammad ibn al-Muthanna told us, he said: Ibn Abi ‘Adi told us, on the authority of Shu’bah - all on the authority of al-A’mash, on the authority of Shaqiq, he said: ‘Abdullah said: I have listened to the recitation, and I found them to be close together, so recite as you were taught. Beware of extremism, for it is like one of you saying: “Come and come.”
In Tarikh al-Madinah by Ibn Shabbah, Part Three, Writing the Qur’an And he collected it
((Abu Ahmad narrated to us, he said: Aslam narrated to us, on the authority of Abu Ishaq, on the authority of Abu Al-Ahwas, on the authority of Abdullah: that he said on the day he left Kufa: “ Whoever recites according to the letter - or recites according to something - of the Book of Allah, let him adhere to it, for both are the Book of Allah .”))
The researcher of the book Akhbar Al-Madinah by Ibn Shabbah, Dr. Abdullah Al-Duwaish, said in the margin of page 226
(( Its meaning was presented in the one before it, so it is strengthened by it ))
He means that the narration alone does not constitute proof because it is from the narration of Aslam on the authority of Abu Ishaq, and those who narrated from him before the confusion were Shu’bah and Sufyan, but it is strengthened by other narrations,
and Al-Tabari, may God have mercy on him, mentioned it in the introduction to his interpretation, part one
((49- And Muhammad bin Al-Muthanna narrated to us, he said: Abu Dawud narrated to us, he said: Shu’bah narrated to us, on the authority of Abu Ishaq, on the authority of someone who heard Ibn Mas’ud say: Whoever among you recites according to the letter, let him not change, and if I knew of someone more knowledgeable than me about the Book of Allah, I would go to him.
50- Ibn Al-Muthanna told us: Abd Al-Rahman Ibn Mahdi told us: Shu’bah told us, on the authority of Abd Al-Rahman Ibn Abis, on the authority of a man from the companions of Abdullah, on the authority of Abdullah Ibn Masoud, who said: “Whoever recites according to one letter should not change from it to another.”
4. The consensus of his companions on what Uthman, may God be pleased with him, abrogated, and their consensus is proof and evidence that what Uthman, may God be pleased with him, abrogated is in accordance with the final presentation .
We read from the Book of the Mushafs by Ibn Abi Dawood Al-Sijistani, may God have mercy
on him, the chapter on Uthman’s collection of the Qur’an in the Mushaf. We read: 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, on the authority of Uqbah bin Jarwal Al-Hadrami, who said: When Al-Mukhtar left, we were the first in this neighborhood of Hadhramaut 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, it is one of them, Abu Dawud is not sure. Suwaid said: By God, I will not tell you except something that I heard from Ali ibn 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 in charge, I would do what he did.
It was authenticated by Dr. Muhibb al-Din Wa’iz, the researcher of the Book of the Qur’an, in the margin of page 206:
(( Its chain of transmission is authentic ))
and we read from 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: None of them denied that.
Ibn Kathir, may Allah have mercy on him, commented on this narration in the first part of his interpretation, the chapter on collecting the Qur’an (( And this is a sound chain of transmission ))
5. It agrees with what Uthman, may Allah be pleased with him, copied when Abu Bakr, may Allah be pleased with him, collected it .
We read from the graduation of the explanation of the difficult hadiths, part eight, page 127
, and as Yunus told us: He said: Na’im bin Hammad told us: Abdul Aziz bin Muhammad told us, on the authority of Amara bin Ghaziya, on the authority of Ibn Shihab, on the authority of Kharijah bin Zaid bin Thabit, on the authority of his father, who said: When the companions of the Messenger of Allah, may Allah bless him and grant him peace, were killed in Yamamah, Umar, may Allah be pleased with him, entered upon Abu Bakr, may Allah be pleased with him, and said: The companions of the Messenger of Allah, may Allah bless him and grant him peace, rushed to each other on the day of Yamamah, and I fear that they will not bear witness. There is no homeland except that they did that in it until they were killed, and they are the bearers of the Qur’an, so the Qur’an is lost and forgotten, so if you collected it and wrote it, ..... When Abu Bakr died, Umar had written all of that in one page, so it was with him, and when he died, it was with Hafsa, then Hudhayfah ibn al-Yaman came on a raid that he raided the valley of Armenia, and he did not enter his house until he came to Uthman, and he said: O Commander of the Faithful, save the people, so Uthman said: What is that? He said: I invaded Armenia, and the people of Iraq and the people of Syria attended it. The people of Syria read according to the reading of Ubayy, and they came up with something that the people of Iraq had not heard, so the people of Iraq considered them infidels. And the people of Iraq read according to the reading of Abdullah ibn Mas`ud, and they came up with something that the people of Syria had not heard, so the people of Syria considered them infidels. Zayd said: So Uthman ordered me to write a copy of the Qur’an for him, and he said: I will appoint with you an intelligent and eloquent man, so whatever you agree upon, write it down, and whatever you disagree upon, submit it. To me, so he made Abaan bin Saeed bin Al-Aas with him. When he heard: {Indeed, the sign of his kingship is that the Ark will come to you} [Al-Baqarah: 248], Zaid said: So I said: The Ark, and Abaan said: The Ark. So we took that to Uthman, so he wrote: The Ark. Then I showed it - meaning the Mushaf - another showing, but I did not find anything in it. Uthman sent to Hafsa to give him the document and he swore to her: He will return it to her, so she gave it to him. So I showed the Mushaf to her, and they did not differ on anything, so he returned it to her, and his soul was at peace, and he ordered People to write the Qur’an.
Sheikh Shuaib Al-Arna’ut said in his investigation of the explanation of the problematic hadiths: ( (A sound hadith ))
And the conformity of the copies of the Qur’an during the time of Uthman, may God be pleased with him, with the Qur’an compiled by Abu Bakr, may God be pleased with him, is evidence that the reading of most of the Muhajireen and Ansar is the same as the reading of our Qur’an today.
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 Qur’an:
((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 final presentation and used to teach the people with it until he died. Therefore, Al-Siddiq relied on him in his collection, and Uthman appointed him as the scribe of the Qur’an. ))
We read from the Qur’an compilations of Ibn Abi Dawud, Chapter on Presenting the Qur’an when it is Written
((Abdullah told us, Hisham bin Khalid told us, Al-Walid told us, Abdullah bin Al-Ala bin Zabar told us, on the authority of Atiyah bin Qais, on the authority of Abu Idris Al-Khawlani, that Abu Al-Darda’ rode to Medina with a group of people from Damascus. And with them was the Qur’an that the people of Damascus had brought to show to Ubayy ibn Ka’b, Zayd ibn Thabit, and the people of Medina. One day, he recited it to Umar ibn al-Khattab. When they recited this verse (When those who disbelieved put into their hearts the fanaticism of the times of ignorance. And if you had been as they were, the Sacred Mosque would have been ruined), Umar said: “Who taught you the Qur’an?” They said: Ubayy ibn Ka’b. So he said to a man from Medina: Call Ubayy ibn Ka’b to me. And he said to the man from Damascus: Go with him. So they went and found Ubayy ibn Ka’b at his house, congratulating a camel of his in his hand. So they greeted him, and then the Medinan said to him: Answer the Commander of the Faithful, Umar. So Ubayy said: Why did the Commander of the Faithful call me? Al-Madani told him what had happened, and my father said to Al-Dimashqi: You, the group of riders, would not have stopped or I would have been harmed by you. Then he came to Omar, his face covered with tar, and when he came to Omar, Omar said to them: Read , so they read (And if you were to be as they were to be as they were to be, the Sacred Mosque would have been ruined). My father said: I will read to them. Omar said to Zaid: Read, so Zaid read as the common people read, and he said: O God, I do not know anything except this. My father said: By God, O Omar, you know that I was present and they were absent, and I was called and they were prevented and things were done to me. By God, if I like, I will stay in my house and not tell anyone anything.
Dr. Muhibb al-Din Wa’iz said in his investigation of the book Al-Masahif in the margin of page 478
((Al-Walid bin Muslim is a mudallis, but he explicitly stated that he had narrated it here, and the author’s sheikh is trustworthy, but the chain of transmission rises with following to the authentic for others.) )
We read in Sharh as-Sunnah by Imam Al-Baghawi, may God have mercy on him, the book Fadhail Al-Quran
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 in one letter in Surat Al-Baqarah. Saeed said: The Ark, Surat Al-Baqarah, verse 248, and Zaid said: 0 The Ark. 0 , so we brought it to Uthman, and he said: Write it 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 what 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 said: the Ark, and Zaid said: the Taboo. Their difference was referred 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 .
We read from Jami’ al-Bayan by al-Dani, may God have mercy on him, the first part.
((537 - Abu Al-Fath told us, he said: Abu Tahir told us, he said: Ibrahim told us, he said: Abdul Samad bin Muhammad told us, they said: Amr bin Al-Sabah told us, on the authority of Hafs bin Sulayman, on the authority of Asim, on the authority of Abu Abdul Rahman Al-Salami, on the authority of Ali bin Abi Talib, and Asim mentioned: that he did not disagree with Abu Abdul Rahman in any of his recitation, and that Abu Abdul Rahman did not disagree with Ali in any of his recitation, and that Abu Abdul Rahman said: I used to meet Zaid bin Thabit during the season, and I would collect for him the letters of Ali bin Abi Talib, and I would ask him about them, and they did not disagree except in Surat Al-Baqarah, that the Ark will come to you, so Ali said: with the ta’, and Zaid said: with the ha’ . The wording of the hadith is from Al-Aynouni, Abdul Samad bin Muhammad))
The investigator says
((Abdul Samad bin Muhammad bin Abi Imran, Abu Muhammad, Al-Maqdisi, a well-known prominent reciter, died in the year two hundred and ninety-four, Ghayah 1/391, Ma’rifah 1/211.
Al-Aynouni is attributed to the village of Aynun in Jerusalem, where he died. Ghayah 1/391.
All of these chains of transmission are authentic . The chain of transmission of paragraph 536 to Hafs was presented in paragraph 323.
The second aspect: The preference of the statement of Ibn Abbas, may God be pleased with him, in light of the other authentic narrations from him .
The statement of Ibn Abbas, may God be pleased with him, in the narration is directed towards one of two things: Either it is a reminder of Ibn Masoud’s, may God be pleased with him, witnessing the final presentation , or it is a statement made by Ibn Abbas, may God be pleased with him, and then he retracted it, and this is the most likely of what has been proven from him:
1. He, may God be pleased with him, stated that the Qur’an is preserved and was left as the Prophet, may God bless him and grant him peace, left it from cover to cover.
In Sahih Al-Bukhari, in the Book of Monotheism, in the chapter on the statement of God Almighty: “Every day He is occupied with a matter, and whatever comes to them of a reminder from their Lord is new,” and the statement of God Almighty: “Perhaps God will bring about after that a matter,” and that His bringing about is not like the bringing about of creation, because God Almighty said: “There is nothing like Him, and He is the Hearing, the Seeing.” Ibn Masoud said on the authority of the Prophet, may God bless him and grant him peace: “God brings about from His command what He wills, and among what He has brought about is that you should not speak during prayer.”
7084 Ali bin Abdullah narrated to us, Hatim bin Wardan narrated to us, Ayoub narrated to us, on the authority of Ikrimah, on the authority of Ibn Abbas, may God be pleased with them both, who said: “How do you ask the People of the Book about their books while you have the Book of God, the closest of the books to God in covenant, and you recite it pure and unmixed . ”
And we read in Sahih Al-Bukhari, Book of the Virtues of the Qur’an
(4731) Qutaybah ibn Saeed narrated to us, Sufyan narrated to us, on the authority of Abdul Aziz ibn Rafi’, who said: Shaddad ibn Muqal and I entered upon Ibn Abbas, may God be pleased with them both, and Shaddad ibn Muqal 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: And 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, may God have mercy on him, said in Fath Al-Bari:
((His statement: (Chapter on those who said: The Prophet, may God bless him and grant him peace, left nothing 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 about the collection of Abu Bakr and then Uthman. And this translation is to respond to those who claimed that much of the Qur’an was lost because its bearers were lost. ))
2. The Mushaf that is in our hands is transmitted by mutawatir from Ibn Abbas, may God be pleased with him, with authentic chains of transmission.
In the publication of the ten readings, part one, page 133
(( And Abu Amr read onAbu 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, Ata’ bin Abi Rabah, and Ikrimah bin Khalid And Ikrimah, the freed slave of Ibn Abbas, and Muhammad Ibn Abd al-Rahman Ibn Muhaysin, and Asim Ibn Abi al-Najud, and Nasr Ibn Asim, and Yahya Ibn Ya`mur, and 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`, and the chain of transmission of Mujahid was presented in the recitation of Ibn Kathir, and al-Hasan read to Hattan Ibn Abdullah. Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Umar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit , and Ibn Abbas, and Humayd read on Mujahid, and his 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 Hurairah, and its chain of transmission was presented, and Ikrimah ibn Khalid read to the companions of Ibn Abbas, and its chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read to Ibn Abbas, and Ibn Muhaysin read to 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 to Abu al-Aswad, and Abu Al-Aswad recited to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar bin Al-Khattab, Ubayy bin Ka'b, Zaid bin Thabit, Uthman and Ali - may Allah be pleased with them - recited to the Messenger of Allah, may Allah bless him and grant him peace. Ibn Kathir, may
Allah have mercy on him, took from Mujahid, may Allah have mercy on him, and Mujahid presented the entire Qur'an to Ibn Abbas, may Allah be pleased with him.
We read from Jami' Al-Bayan fi Al-Qira'at Al-Sabi'a by Al-Dani, may Allah have mercy on him, Part One:
((193 - Khalaf bin Ibrahim narrated to us, he said: Ahmad bin Muhammad narrated to us, he said: Ali bin Abdul Aziz narrated to us, he said: Abu Ubaid narrated to us 194 - Muhammad ibn Ali told us, he said: Ibn Mujahid told us, he said: The imam to whom the recitation in Mecca ended and whom its people followed in his time was Abdullah ibn Katheer, the client of Amr ibn Alqamah Al-Kinani, and he was called Ad-Dari, and he was prominent in his time, he read with Mujahid ibn Jabr and did not differ with him in any of his recitations . ))
And we read from the book of Ibn Abi Shaybah, The Virtues of the Qur’an
((32293 - Al-Fadl ibn Dukayn told us, on the authority of Shibl, on the authority of Ibn Abi Nujayh, on the authority of Mujahid, who said:32294 - [Ibn Numayr
narrated to us: Muhammad ibn Ishaq narrated to us on the authority of Abaan ibn Salih on the authority of Mujahid who said : I narrated to Ibn Abbas from the beginning to the end three times (stopping) (1 ) at each verse ] (2) (3).
The first trace was authenticated by Sheikh Saad al-Shathri in his investigation of the Musannaf of Ibn Abi Shaybah, may God have mercy on him, and the second trace was deemed good and he said (((3) Good ; Ibn Ishaq explicitly stated that he heard it from al-Hakim 2/307.))
This indicates that Ibn Abbas, may God be pleased with him, retracted his denial of the presence of Zayd ibn Thabit, may God be pleased with him, in the final presentation or his denial that our Mushaf was in the final presentation .
Musnad Ahmad ibn Hanbal, may Allah have mercy on him, Musnad Abdullah ibn Abbas, may Allah be pleased with him
3422 - Abdullah told us, my father told us, Ya’la and Muhammad al-Ma’ni told us, they said, al-A’mash told us, on the authority of Abu Dhibyan, on the authority of Ibn Abbas, who said: Which of the two readings do you consider to be the first? They said, the reading of Abdullah. He said, No, rather it is the last. The Qur’an was presented to the Messenger of Allah, may Allah bless him and grant him peace, once every year. In the year in which he died, it was presented to him twice, and Abdullah bore witness, so he knew what had been abrogated and what had been changed. Shu’ayb al-Arna’ut’s comment: Its chain of transmission is authentic according to the conditions of the two sheikhs.
Response:
The apparent meaning of the narration indicates that Ibn Abbas, may Allah be pleased with him, denies that the current Mushaf compiled by Abu Bakr, may Allah be pleased with him, and copied by Uthman, may Allah be pleased with him, at the hands of Zayd ibn Thabit, may Allah be pleased with him, is according to the reading of the last presentation . We will respond to this claim from two aspects:
1. Assuming that Ibn Abbas, may Allah be pleased with him, denied that the current Mushaf is according to the reading of the last presentation
. 2. Detailing the statement of Ibn Abbas, may Allah be pleased with him, in light of the other authentic narrations from him.
The first aspect: Assuming that Ibn Abbas (may Allah be pleased with him) denied that the current Mushaf is based on the last presentation :
Ibn Abbas’s (may Allah be pleased with him) denial is then rejected, as it has been proven from other sources that the current readings of the Mushaf are based on the last presentation :
1. The statement of Samurah bin Jundub (may Allah be pleased with him), who was a companion of the Muhajireen who witnessed the Medinan period and was in Medina when the Prophet (peace and blessings of Allah be upon him) died, unlike Ibn Abbas (may Allah be pleased with him), who was young when the Prophet (peace and blessings of Allah be upon him) died and did not witness most of the Medinan period .
We read in Al-Mustadrak Al-Hakim, Part Two, Book of Interpretation
, 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 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 say: Our reading is the last presentation . It
was classed as hasan by Ibn Hajar, may Allah have mercy on him, in his book Fath al-Bari, a commentary on Sahih al-Bukhari, in the Book of the Virtues of the Qur’an:
((And through the path of Muhammad ibn Sirin, he said: “Gabriel used to review the Qur’an with the Prophet, peace and blessings be upon him - the hadith is similar to the hadith of Ibn Abbas, and he added at the end of it - they see that our reading is the most recent reading in the last presentation.” And al-Hakim has something similar from the hadith of Samurah, and its chain of transmission is good ))
And based on this, the statement of Samurah, may Allah be pleased with him, that our reading is the reading of the last presentation is preferred, because if the statement of two companions conflicts, then the one who was present at the event is preferred over the other.
Al-Baji said in al-Ishara ila Usul al-Fiqh, Chapter on Preference
((If that is proven, then preference occurs in the reports that conflict, and it is not possible to reconcile them, and the later one is not known, so it is considered abrogating in two places: one of them: the chain of transmission and the second: the texts.
As for preference by chain of transmission, then there are several aspects: the first: that one of the two reports is narrated in a famous case that is widely circulated among the people of transmission, and the one that opposes it is devoid of that, so the report narrated in a case is preferred. It is famous, because the soul is more at peace with its authenticity and the assumption of its correctness is more likely.
The second: That the narrator of one of the two reports is more knowledgeable and more precise, and the narrator of the one that contradicts it is less so, even if both of their hadiths are used as evidence, so the report of the one who has more knowledge and precision is preferred, because the soul is more at ease with his narration, and his memory is more trustworthy.
The third: That the narrators of one of the two reports are more numerous than the narrators of the other report, so the report with many narrators is preferred, because forgetfulness and error are further from the group, and closer to the individual…
Seventh: That the narrator of one of the two reports is the one who is involved in the story, and the narrator of the other report is a stranger, so the report of the one who is involved in the story is given precedence, because he is more knowledgeable about its outward and inward aspects, and more proficient in memorizing its ruling .
In addition to this, the statement of Samurah, may God be pleased with him, is supported by the mursal of Ibn Sirin, may God have mercy on him, and according to what al-Khatib, may God have mercy on him, said in al-Kifaya, the report is given precedence over what opposes it from another report if it is supported by a mursal. We read
from al-Kifaya in the science of narration by al-Khatib al-Baghdadi, may God have mercy on him, the chapter on the statement on the preference of reports
(( And it is preferable that one of them has a difference of narrators, so some of them narrate the hadith from him in confirming a ruling from the Prophet, may God bless him and grant him peace, and some of them narrate it from him in denying that ruling, and the other has no difference of narrators in that he narrated one of them, and it is preferable that the narrator of the report is the one who is the one who is involved in the story, and the other is not, and this is similar to the narration of Maymunah bint al-Harith, who said: The Messenger of God, may God bless him and grant him peace, married me while we were in ihram, so it is necessary to give precedence to her report over the report of Ibn Abbas that the Messenger of God, may God bless him and grant him peace, married her while he was in ihram. 2. It is proven that our current Mushaf is also based on the reading of Ibn Masoud, may God be pleased with him (and I am referring to him as a narrator of the Qur’an), based on the narration of both the mursal and the mursal of the other trustworthy narrators. Therefore, it is necessary to give preference to that which combines both the mursal and the mursal over that which is separate from that. It is also preferred
that one of the two conflicting narrations matches the actions of the nation according to it, because it is possible that they did that for it. )) The Virtues of the Qur’an by Abu Ubaid, Chapter on the Reciters’ Presentation of the
Qur’an ((Ismail bin Ibrahim told us, on the authority of Ayoub, on the authority of Ibn Sirin, who said: I was informed that the Qur’an was presented to the Messenger of God, may God bless him and grant him peace, once a year in the month of Ramadan. When it was the year in which he died, it was presented to him twice. Ibn Sirin said: They see, or hope, that our reading is the most recent of the two readings in the last presentation. ))
2. It is proven that our current Mushaf is also based on the reading of Ibn Masoud, may God be pleased with him (and I am referring here to the narration of Shu’bah on the authority of Asim, the reading of Al-Kisa’i, and the reading of Hamza). Based on this, the reading of our Mushafs is transmitted in succession from Ibn Masoud, may God be pleased with him, and it also includes his reading .
We read in Mushkil al-Athar by al-Tahawi, may Allah
have mercy on him, Part One: ((And we have narrated from that what we have narrated and we have left out what is other than it, whose chains of transmission are not connected. And among those who also read this letter were Asim, Sulayman al-A’mash, and Hamza. And Ali ibn Abd al-Aziz mentioned to us from Abu Ubayd that he used to go to that and choose it because of the large number of readers; and because Asim’s reading is from the soundness of… The way out is what no other reading can read -[263]- I heard Ahmad ibn Abi Imran say: I heard Yahya ibn Aktham say: If the reading is taken with the correctness of the way out, then we do not know of any reading with the correctness of the way out that is correct for the reading of Asim; because he says :: I read the Qur’an to Abu Abd al-Rahman, and Abu Abd al-Rahman read to Ali, and Ali read to the Prophet, peace be upon him. He said: I used to leave Abu Abd al-Rahman and pass by Zirr ibn Hubaysh and read to him as I had read to Abu Abd al-Rahman, and he did not change anything for me. He said: Zirr read to Ibn Mas’ud, and he read… Ibn Mas`ud narrated to the Messenger of Allah, peace be upon him. Abu Ja`far said: He spoke the truth. We had taken the recitation of `Asim word for word from Ruh ibn al-Faraj, and he told us that he had taken it from Yahya ibn Sulayman al-Ju`fi, and that he said to them: Abu Bakr ibn `Ayyash narrated to us. He said: I read to `Asim. Abu Bakr said: So I said to `Asim: On whom? Have you read? He said: On Al-Sulami, and he read on Ali, and Ali read on the Prophet, peace be upon him. Asim said: I used to make my way on Zirr, so I would read on him, and Zirr read on Ibn Masoud, and he read on the Prophet, peace be upon him .
And we read in An-Nashr in the Ten Readings, Part One, Page 165
: (( And Hamza read on Abu Muhammad Sulayman ibn Mihran Al-A’mash by presentation, and it was said: the letters only. Hamza also read on the authority of Abu Hamza Humran bin A’yan, on the authority of Abu Ishaq Amr bin Abdullah al-Sabi’i, on the authority of Muhammad bin Abdul Rahman bin Abi Laila, on the authority of Abu Muhammad Talha bin Musarrif al-Yami, and on the authority of Abu Abdullah Ja’far al-Sadiq bin Muhammad al-Baqir bin Zain al-Abidin Ali bin al-Husayn bin Ali. Ibn Abi Talib Al-Hashimi, 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 Zaid Ibn Wahb, and on Ubaydah Ibn Amr Al-Salmani, and on Masruq Ibn Al-Ajda’, And Humran read on the authority of Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on the authority of Ubayd ibn Nadlah, and Ubayd read on the authority of Alqamah, and Humran also read on the authority of al-Baqir, and Abu Ishaq read on the authority of Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on the authority of Asim ibn Damrah, and on the authority of al-Harith ibn Abd Allah al-Hamadhani, and he read 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, Asim Ibn Damrah, and Al-Harith also read on Abdullah Ibn Masoud,And Ja’far al-Sadiq recited it to his father Muhammad al-Baqir, and al-Baqir recited it to Zayn al-Abidin, and Zayn al-Abidin recited it to his father, the master of the youth of the people of Paradise, al-Husayn, and al-Husayn recited it to his father Ali ibn Abi Talib, and Ali and Ibn Mas’ud - may Allah be pleased with them - recited it to the Messenger of Allah, may Allah bless him and grant him peace .
Abu Ja’far al-Nahhas said in al-Nasikh wa al-Mansukh, chapter of Surat Bara’ah:
((And Some people objected to this and said: Why did he single out Zaid bin Thabit for this when there were companions who were older than him, including Abdullah bin Masoud, Abu Musa al-Ash’ari and others? He provided evidence with what Ibrahim bin Muhammad bin Arafa told us, he said: Shu’ayb bin Ayoub told us, he said: Yahya bin Adam told us, he said: Abu Bakr bin Ayyash told us, on the authority of Asim, on the authority of Zur, on the authority of Abdullah, that Abu Bakr and Umar, may God be pleased with them, gave him the good news that the Messenger of God, may God bless him and grant him peace, said: “Whoever wants to read the Qur’an fresh as it was revealed, let him read it according to the reading of Ibn Umm Abd.” Abu Ja’far said: The answer to this is that Zaid bin Thabit was brought forward for things that were not combined for anyone else, including that he used to write the revelation for the Messenger of God, may God bless him and grant him peace, and that he used to memorize the Qur’an during the time of the Messenger of God, may God bless him and grant him peace, and that his reading was according to the last reading that the Prophet, may God bless him and grant him peace, had presented to Gabriel, peace be upon him. The Prophet’s statement about Abdullah bin Masoud, which this opponent interpreted in a way other than its interpretation. The interpretation is not as he went, and if it were as he went, no one would have been able to read except with the letter of Abdullah. The interpretation according to the people of knowledge, including Al-Husayn bin Ali Al-Ja’fi, is that Abdullah bin Masoud used to recite the Qur’an in a recitation, so the Prophet, may God bless him and grant him peace, urged recitation like his recitation and nothing else. This is indicated by the hadith that he was asked about Ta-Sin-Mim, and he said: I do not remember it. Ask Khabab about it. If it is said that Ibn Masoud attended the last presentation , it is said that we mentioned what Zayd bin Thabit had other than this, and that the correct letter of Abdullah is that it is in agreement with our Mushaf. This is indicated by the fact that Abu Bakr bin Ayyash said: I read to Asim and Asim read to Zur and Zur read to Abdullah .
So the Mushaf that we have in our hands is established and transmitted by successive generations from Ibn Masoud, may God be pleased with him. These letters that are in our Mushafs today were narrated from him by a group of his students, including:
Zur bin Hubaish, Abu Amr, Saad bin Ilyas, Alqamah, Masruq, Al-Aswad, Zayd bin Wahb, Asim bin Damrah, and Al-Harith bin Abdullah Al-Hamadani .
And in the book of the Seven by Ibn Mujahid, may God have mercy on him:
((And Hamzah was among those who devoted themselves to reading and appointed himself to it , and he tended towards the companions of Abdullah because the reading of Abdullah ended in Kufa with Al-A’mash ))
3. This statement from Ibn Abbas, may God be pleased with him, does not negate the fact that Ibn Masoud, may God be pleased with him, stated the validity of all readings and did not deny the validity of the readings found in the copies of the Qur’an at that time, and that is because he saw that his reading and the reading of Zaid bin Thabit, may God be pleased with them both, were among the seven letters with which reading was permitted .
We read in the book “The Virtues of the Qur’an” by Al-Qasim Abi Ubaid bin Salam, Part One
: “Abu Mu’awiyah told us, on the authority of Al-A’mash, on the authority of Abi Wa’il, on the authority of Abdullah, who said: I heard the recitation and found them close together, so recite as you have learned.”And beware of disagreement and extremism, for it is like one of you saying: “Come and come.”
Imam Ahmad, may God have mercy on him, included it in his Musnad and said: “ Its chain of transmission is authentic .”
Imam al-Tabari, may God have mercy on him, said that it is authentic in his Tafsir, Part One:
“And similar to what we have said about that, the reports from a group of the Salaf and the Khalaf are authentic . 48- Abu al-Sa’ib Salm ibn Junadah al-Suwa’i told me, he said: Abu Mu’awiyah told us - and Muhammad ibn al-Muthanna told us, he said: Ibn Abi ‘Adi told us, on the authority of Shu’bah - all on the authority of al-A’mash, on the authority of Shaqiq, he said: ‘Abdullah said: I have listened to the recitation, and I found them to be close together, so recite as you were taught. Beware of extremism, for it is like one of you saying: “Come and come.”
In Tarikh al-Madinah by Ibn Shabbah, Part Three, Writing the Qur’an And he collected it
((Abu Ahmad narrated to us, he said: Aslam narrated to us, on the authority of Abu Ishaq, on the authority of Abu Al-Ahwas, on the authority of Abdullah: that he said on the day he left Kufa: “ Whoever recites according to the letter - or recites according to something - of the Book of Allah, let him adhere to it, for both are the Book of Allah .”))
The researcher of the book Akhbar Al-Madinah by Ibn Shabbah, Dr. Abdullah Al-Duwaish, said in the margin of page 226
(( Its meaning was presented in the one before it, so it is strengthened by it ))
He means that the narration alone does not constitute proof because it is from the narration of Aslam on the authority of Abu Ishaq, and those who narrated from him before the confusion were Shu’bah and Sufyan, but it is strengthened by other narrations,
and Al-Tabari, may God have mercy on him, mentioned it in the introduction to his interpretation, part one
((49- And Muhammad bin Al-Muthanna narrated to us, he said: Abu Dawud narrated to us, he said: Shu’bah narrated to us, on the authority of Abu Ishaq, on the authority of someone who heard Ibn Mas’ud say: Whoever among you recites according to the letter, let him not change, and if I knew of someone more knowledgeable than me about the Book of Allah, I would go to him.
50- Ibn Al-Muthanna told us: Abd Al-Rahman Ibn Mahdi told us: Shu’bah told us, on the authority of Abd Al-Rahman Ibn Abis, on the authority of a man from the companions of Abdullah, on the authority of Abdullah Ibn Masoud, who said: “Whoever recites according to one letter should not change from it to another.”
4. The consensus of his companions on what Uthman, may God be pleased with him, abrogated, and their consensus is proof and evidence that what Uthman, may God be pleased with him, abrogated is in accordance with the final presentation .
We read from the Book of the Mushafs by Ibn Abi Dawood Al-Sijistani, may God have mercy
on him, the chapter on Uthman’s collection of the Qur’an in the Mushaf. We read: 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, on the authority of Uqbah bin Jarwal Al-Hadrami, who said: When Al-Mukhtar left, we were the first in this neighborhood of Hadhramaut 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, it is one of them, Abu Dawud is not sure. Suwaid said: By God, I will not tell you except something that I heard from Ali ibn 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 in charge, I would do what he did.
It was authenticated by Dr. Muhibb al-Din Wa’iz, the researcher of the Book of the Qur’an, in the margin of page 206:
(( Its chain of transmission is authentic ))
and we read from 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: None of them denied that.
Ibn Kathir, may Allah have mercy on him, commented on this narration in the first part of his interpretation, the chapter on collecting the Qur’an (( And this is a sound chain of transmission ))
5. It agrees with what Uthman, may Allah be pleased with him, copied when Abu Bakr, may Allah be pleased with him, collected it .
We read from the graduation of the explanation of the difficult hadiths, part eight, page 127
, and as Yunus told us: He said: Na’im bin Hammad told us: Abdul Aziz bin Muhammad told us, on the authority of Amara bin Ghaziya, on the authority of Ibn Shihab, on the authority of Kharijah bin Zaid bin Thabit, on the authority of his father, who said: When the companions of the Messenger of Allah, may Allah bless him and grant him peace, were killed in Yamamah, Umar, may Allah be pleased with him, entered upon Abu Bakr, may Allah be pleased with him, and said: The companions of the Messenger of Allah, may Allah bless him and grant him peace, rushed to each other on the day of Yamamah, and I fear that they will not bear witness. There is no homeland except that they did that in it until they were killed, and they are the bearers of the Qur’an, so the Qur’an is lost and forgotten, so if you collected it and wrote it, ..... When Abu Bakr died, Umar had written all of that in one page, so it was with him, and when he died, it was with Hafsa, then Hudhayfah ibn al-Yaman came on a raid that he raided the valley of Armenia, and he did not enter his house until he came to Uthman, and he said: O Commander of the Faithful, save the people, so Uthman said: What is that? He said: I invaded Armenia, and the people of Iraq and the people of Syria attended it. The people of Syria read according to the reading of Ubayy, and they came up with something that the people of Iraq had not heard, so the people of Iraq considered them infidels. And the people of Iraq read according to the reading of Abdullah ibn Mas`ud, and they came up with something that the people of Syria had not heard, so the people of Syria considered them infidels. Zayd said: So Uthman ordered me to write a copy of the Qur’an for him, and he said: I will appoint with you an intelligent and eloquent man, so whatever you agree upon, write it down, and whatever you disagree upon, submit it. To me, so he made Abaan bin Saeed bin Al-Aas with him. When he heard: {Indeed, the sign of his kingship is that the Ark will come to you} [Al-Baqarah: 248], Zaid said: So I said: The Ark, and Abaan said: The Ark. So we took that to Uthman, so he wrote: The Ark. Then I showed it - meaning the Mushaf - another showing, but I did not find anything in it. Uthman sent to Hafsa to give him the document and he swore to her: He will return it to her, so she gave it to him. So I showed the Mushaf to her, and they did not differ on anything, so he returned it to her, and his soul was at peace, and he ordered People to write the Qur’an.
Sheikh Shuaib Al-Arna’ut said in his investigation of the explanation of the problematic hadiths: ( (A sound hadith ))
And the conformity of the copies of the Qur’an during the time of Uthman, may God be pleased with him, with the Qur’an compiled by Abu Bakr, may God be pleased with him, is evidence that the reading of most of the Muhajireen and Ansar is the same as the reading of our Qur’an today.
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 Qur’an:
((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 final presentation and used to teach the people with it until he died. Therefore, Al-Siddiq relied on him in his collection, and Uthman appointed him as the scribe of the Qur’an. ))
We read from the Qur’an compilations of Ibn Abi Dawud, Chapter on Presenting the Qur’an when it is Written
((Abdullah told us, Hisham bin Khalid told us, Al-Walid told us, Abdullah bin Al-Ala bin Zabar told us, on the authority of Atiyah bin Qais, on the authority of Abu Idris Al-Khawlani, that Abu Al-Darda’ rode to Medina with a group of people from Damascus. And with them was the Qur’an that the people of Damascus had brought to show to Ubayy ibn Ka’b, Zayd ibn Thabit, and the people of Medina. One day, he recited it to Umar ibn al-Khattab. When they recited this verse (When those who disbelieved put into their hearts the fanaticism of the times of ignorance. And if you had been as they were, the Sacred Mosque would have been ruined), Umar said: “Who taught you the Qur’an?” They said: Ubayy ibn Ka’b. So he said to a man from Medina: Call Ubayy ibn Ka’b to me. And he said to the man from Damascus: Go with him. So they went and found Ubayy ibn Ka’b at his house, congratulating a camel of his in his hand. So they greeted him, and then the Medinan said to him: Answer the Commander of the Faithful, Umar. So Ubayy said: Why did the Commander of the Faithful call me? Al-Madani told him what had happened, and my father said to Al-Dimashqi: You, the group of riders, would not have stopped or I would have been harmed by you. Then he came to Omar, his face covered with tar, and when he came to Omar, Omar said to them: Read , so they read (And if you were to be as they were to be as they were to be, the Sacred Mosque would have been ruined). My father said: I will read to them. Omar said to Zaid: Read, so Zaid read as the common people read, and he said: O God, I do not know anything except this. My father said: By God, O Omar, you know that I was present and they were absent, and I was called and they were prevented and things were done to me. By God, if I like, I will stay in my house and not tell anyone anything.
Dr. Muhibb al-Din Wa’iz said in his investigation of the book Al-Masahif in the margin of page 478
((Al-Walid bin Muslim is a mudallis, but he explicitly stated that he had narrated it here, and the author’s sheikh is trustworthy, but the chain of transmission rises with following to the authentic for others.) )
We read in Sharh as-Sunnah by Imam Al-Baghawi, may God have mercy on him, the book Fadhail Al-Quran
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 in one letter in Surat Al-Baqarah. Saeed said: The Ark, Surat Al-Baqarah, verse 248, and Zaid said: 0 The Ark. 0 , so we brought it to Uthman, and he said: Write it 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 what 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 said: the Ark, and Zaid said: the Taboo. Their difference was referred 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 .
We read from Jami’ al-Bayan by al-Dani, may God have mercy on him, the first part.
((537 - Abu Al-Fath told us, he said: Abu Tahir told us, he said: Ibrahim told us, he said: Abdul Samad bin Muhammad told us, they said: Amr bin Al-Sabah told us, on the authority of Hafs bin Sulayman, on the authority of Asim, on the authority of Abu Abdul Rahman Al-Salami, on the authority of Ali bin Abi Talib, and Asim mentioned: that he did not disagree with Abu Abdul Rahman in any of his recitation, and that Abu Abdul Rahman did not disagree with Ali in any of his recitation, and that Abu Abdul Rahman said: I used to meet Zaid bin Thabit during the season, and I would collect for him the letters of Ali bin Abi Talib, and I would ask him about them, and they did not disagree except in Surat Al-Baqarah, that the Ark will come to you, so Ali said: with the ta’, and Zaid said: with the ha’ . The wording of the hadith is from Al-Aynouni, Abdul Samad bin Muhammad))
The investigator says
((Abdul Samad bin Muhammad bin Abi Imran, Abu Muhammad, Al-Maqdisi, a well-known prominent reciter, died in the year two hundred and ninety-four, Ghayah 1/391, Ma’rifah 1/211.
Al-Aynouni is attributed to the village of Aynun in Jerusalem, where he died. Ghayah 1/391.
All of these chains of transmission are authentic . The chain of transmission of paragraph 536 to Hafs was presented in paragraph 323.
The second aspect: The preference of the statement of Ibn Abbas, may God be pleased with him, in light of the other authentic narrations from him .
The statement of Ibn Abbas, may God be pleased with him, in the narration is directed towards one of two things: Either it is a reminder of Ibn Masoud’s, may God be pleased with him, witnessing the final presentation , or it is a statement made by Ibn Abbas, may God be pleased with him, and then he retracted it, and this is the most likely of what has been proven from him:
1. He, may God be pleased with him, stated that the Qur’an is preserved and was left as the Prophet, may God bless him and grant him peace, left it from cover to cover.
In Sahih Al-Bukhari, in the Book of Monotheism, in the chapter on the statement of God Almighty: “Every day He is occupied with a matter, and whatever comes to them of a reminder from their Lord is new,” and the statement of God Almighty: “Perhaps God will bring about after that a matter,” and that His bringing about is not like the bringing about of creation, because God Almighty said: “There is nothing like Him, and He is the Hearing, the Seeing.” Ibn Masoud said on the authority of the Prophet, may God bless him and grant him peace: “God brings about from His command what He wills, and among what He has brought about is that you should not speak during prayer.”
7084 Ali bin Abdullah narrated to us, Hatim bin Wardan narrated to us, Ayoub narrated to us, on the authority of Ikrimah, on the authority of Ibn Abbas, may God be pleased with them both, who said: “How do you ask the People of the Book about their books while you have the Book of God, the closest of the books to God in covenant, and you recite it pure and unmixed . ”
And we read in Sahih Al-Bukhari, Book of the Virtues of the Qur’an
(4731) Qutaybah ibn Saeed narrated to us, Sufyan narrated to us, on the authority of Abdul Aziz ibn Rafi’, who said: Shaddad ibn Muqal and I entered upon Ibn Abbas, may God be pleased with them both, and Shaddad ibn Muqal 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: And 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, may God have mercy on him, said in Fath Al-Bari:
((His statement: (Chapter on those who said: The Prophet, may God bless him and grant him peace, left nothing 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 about the collection of Abu Bakr and then Uthman. And this translation is to respond to those who claimed that much of the Qur’an was lost because its bearers were lost. ))
2. The Mushaf that is in our hands is transmitted by mutawatir from Ibn Abbas, may God be pleased with him, with authentic chains of transmission.
In the publication of the ten readings, part one, page 133
(( And Abu Amr read onAbu 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, Ata’ bin Abi Rabah, and Ikrimah bin Khalid And Ikrimah, the freed slave of Ibn Abbas, and Muhammad Ibn Abd al-Rahman Ibn Muhaysin, and Asim Ibn Abi al-Najud, and Nasr Ibn Asim, and Yahya Ibn Ya`mur, and 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`, and the chain of transmission of Mujahid was presented in the recitation of Ibn Kathir, and al-Hasan read to Hattan Ibn Abdullah. Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hattan read on Abu Musa Al-Ash’ari, and Abu Al-Aaliyah read on Umar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit , and Ibn Abbas, and Humayd read on Mujahid, and his 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 Hurairah, and its chain of transmission was presented, and Ikrimah ibn Khalid read to the companions of Ibn Abbas, and its chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read to Ibn Abbas, and Ibn Muhaysin read to 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 to Abu al-Aswad, and Abu Al-Aswad recited to Uthman and Ali - may Allah be pleased with them - and Abu Musa Al-Ash'ari, Umar bin Al-Khattab, Ubayy bin Ka'b, Zaid bin Thabit, Uthman and Ali - may Allah be pleased with them - recited to the Messenger of Allah, may Allah bless him and grant him peace. Ibn Kathir, may
Allah have mercy on him, took from Mujahid, may Allah have mercy on him, and Mujahid presented the entire Qur'an to Ibn Abbas, may Allah be pleased with him.
We read from Jami' Al-Bayan fi Al-Qira'at Al-Sabi'a by Al-Dani, may Allah have mercy on him, Part One:
((193 - Khalaf bin Ibrahim narrated to us, he said: Ahmad bin Muhammad narrated to us, he said: Ali bin Abdul Aziz narrated to us, he said: Abu Ubaid narrated to us 194 - Muhammad ibn Ali told us, he said: Ibn Mujahid told us, he said: The imam to whom the recitation in Mecca ended and whom its people followed in his time was Abdullah ibn Katheer, the client of Amr ibn Alqamah Al-Kinani, and he was called Ad-Dari, and he was prominent in his time, he read with Mujahid ibn Jabr and did not differ with him in any of his recitations . ))
And we read from the book of Ibn Abi Shaybah, The Virtues of the Qur’an
((32293 - Al-Fadl ibn Dukayn told us, on the authority of Shibl, on the authority of Ibn Abi Nujayh, on the authority of Mujahid, who said:32294 - [Ibn Numayr
narrated to us: Muhammad ibn Ishaq narrated to us on the authority of Abaan ibn Salih on the authority of Mujahid who said : I narrated to Ibn Abbas from the beginning to the end three times (stopping) (1 ) at each verse ] (2) (3).
The first trace was authenticated by Sheikh Saad al-Shathri in his investigation of the Musannaf of Ibn Abi Shaybah, may God have mercy on him, and the second trace was deemed good and he said (((3) Good ; Ibn Ishaq explicitly stated that he heard it from al-Hakim 2/307.))
This indicates that Ibn Abbas, may God be pleased with him, retracted his denial of the presence of Zayd ibn Thabit, may God be pleased with him, in the final presentation or his denial that our Mushaf was in the final presentation .
In any case, it should be noted that the last presentation did not abrogate the license of the seven letters, but it was used to know the abrogated verses in recitation that are not related to the seven letters, such as the verse of stoning and others. As for what prompted Uthman, may God be pleased with him, to gather the people to read the Uthmanic copies of the Qur’an and not to work with all the readings of the seven letters, it is what we mentioned in the first point from the saying of the Prophet, may God bless him and grant him peace, ((There is nothing from it except that it is sufficient and healing))
Third: Dotting (diacritical dots) existed before Uthman, may God be pleased with him, copied the Qur’an, but it was not widespread among the Arabs. In fact, it was rare, to the point that you rarely find a papyrus in which there are dots for the Persians. And if you do find it, the dots are limited to a part of the text and not all of it .
An example of this is the text of the Sana’a Alawi manuscript, where we find dots for some of the letters “ta” from one copyist and some of the letters “ya” from another copyist .
We read from The Codex of a Companion of the Prophet by Bihnam Sidqi, page 354-356:
((The upper writing is the work of two scribes. One scribe wrote the first two folios (from the end of sūra 2), and another scribe wrote the others. Each had a distinct handwriting and distinctive dotting and orthographical habits. For example, the first scribe tended to dot the tāʾs and spelled ʿalā with yāʾ(, whereas the second one dotted the yāʾs and spelled ʿalā with alif))
Fourth: The dots, or the diacritical dots in particular (which is what Khalid Belkin proposed) did not appear all at once in the Qur’an at the time of al-Hajjaj, but rather it was gradual. From the previous example, we see that the diacritical dots were gradually seeping into the Qur’an of the Muslims until it spread in the Qur’an of the Muslims, so Abd al-Malik ibn Marwan, may God have mercy on him, ordered al-Hajjaj to adopt it in their Qur’an .
We read from al-Muhkam in the dots : The Mushafs Chapter on mentioning the Mushafs and how they were devoid of dots and empty of diacritics and their dots first from the predecessors and the reason for that ((Faris bin Ahmad bin Musa al-Muqri’ told us, he said: Ahmad bin Muhammad told us, he said: Ahmad bin Muhammad bin Uthman told us, he said: Al-Fadl bin Shadhan told us, he said: Muhammad bin Isa told us, he said: Ibrahim bin Musa told us, he said: Al-Walid bin Muslim told us, he said: Al-Awza’i told us, he said: I heard Yahya bin Abi Katheer say: The Qur’an was stripped down in the Mushafs, so the first thing that They put dots on the Ya and the Ta and said, “There is nothing wrong with it, it is a light for him.” Then they put dots at the end of the verses. Then they put the openings and endings.
Faris bin Ahmad told us, Ahmad bin Muhammad told us, Abu Bakr al-Razi told us, Abu al-Abbas al-Muqri told us, Ahmad bin Yazid told us, al-Abbas bin al-Walid told us, Fadik from the people of Qaysariyah told us, al-Awza’i told us, I heard Qatada say, “They began.” So they dotted it, then they divided it into fives, then they divided it into ten.
Abu Amr said: This indicates that the Companions and the great followers, may God be pleased with them, were the ones who began with dots and the drawing of the fives and tenths, because the story of Qatadah can only be from them, since he is from the followers. And his saying they began until the end is evidence that this was based on the agreement of their group, and whatever they agreed upon, or most of them, there is no doubt about its authenticity and there is no harm in using it. Rather, the chests of them emptied the Qur’ans of that and of the drawing from where they wanted to indicate The continuation of the breadth of languages and the spaciousness in the readings that God Almighty has permitted His servants to adopt and read as they wish from them, and the matter was like that until something happened among the people that required its dots and its vowels .
This is indicated by the ancients’ dislike of dots and the permission of some of them. This would only have happened if dots existed at a stage when the nation differed over whether to accept them or not .
We read from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, in the
chapter on the dots in the Mushafs : “Abdullah told us, Usaid told us, al-Husayn told us, on the authority of Sufyan, on the authority of Mughirah, on the authority of Ibrahim, “that he disliked the tithe and dots in the Mushaf .” Abdullah told us, Yahya ibn Uthman told us, Fudayk ibn Sulayman told us, he said: “Whenever ‘Abbad ibn ‘Abbad al-Khawwas came to us, he would not…” “ He reads except in a Mushaf that is not dotted .” And we read from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, in the chapter on the permission to punctuate the Mushafs : “Abdullah told us, Abu al-Tahir told us, Ibn Wahb told us, he said: Nafi’ ibn Abi Nu’aym the reciter told us, he said: I asked Rabi’ah ibn Abi Abd al-Rahman about the shape of the Qur’an in the Mushafs, so he said: “There is nothing wrong with it .” And may God’s prayers and peace be upon our master Muhammad and his family and companions.
An example of this is the text of the Sana’a Alawi manuscript, where we find dots for some of the letters “ta” from one copyist and some of the letters “ya” from another copyist .
We read from The Codex of a Companion of the Prophet by Bihnam Sidqi, page 354-356:
((The upper writing is the work of two scribes. One scribe wrote the first two folios (from the end of sūra 2), and another scribe wrote the others. Each had a distinct handwriting and distinctive dotting and orthographical habits. For example, the first scribe tended to dot the tāʾs and spelled ʿalā with yāʾ(, whereas the second one dotted the yāʾs and spelled ʿalā with alif))
Fourth: The dots, or the diacritical dots in particular (which is what Khalid Belkin proposed) did not appear all at once in the Qur’an at the time of al-Hajjaj, but rather it was gradual. From the previous example, we see that the diacritical dots were gradually seeping into the Qur’an of the Muslims until it spread in the Qur’an of the Muslims, so Abd al-Malik ibn Marwan, may God have mercy on him, ordered al-Hajjaj to adopt it in their Qur’an .
We read from al-Muhkam in the dots : The Mushafs Chapter on mentioning the Mushafs and how they were devoid of dots and empty of diacritics and their dots first from the predecessors and the reason for that ((Faris bin Ahmad bin Musa al-Muqri’ told us, he said: Ahmad bin Muhammad told us, he said: Ahmad bin Muhammad bin Uthman told us, he said: Al-Fadl bin Shadhan told us, he said: Muhammad bin Isa told us, he said: Ibrahim bin Musa told us, he said: Al-Walid bin Muslim told us, he said: Al-Awza’i told us, he said: I heard Yahya bin Abi Katheer say: The Qur’an was stripped down in the Mushafs, so the first thing that They put dots on the Ya and the Ta and said, “There is nothing wrong with it, it is a light for him.” Then they put dots at the end of the verses. Then they put the openings and endings.
Faris bin Ahmad told us, Ahmad bin Muhammad told us, Abu Bakr al-Razi told us, Abu al-Abbas al-Muqri told us, Ahmad bin Yazid told us, al-Abbas bin al-Walid told us, Fadik from the people of Qaysariyah told us, al-Awza’i told us, I heard Qatada say, “They began.” So they dotted it, then they divided it into fives, then they divided it into ten.
Abu Amr said: This indicates that the Companions and the great followers, may God be pleased with them, were the ones who began with dots and the drawing of the fives and tenths, because the story of Qatadah can only be from them, since he is from the followers. And his saying they began until the end is evidence that this was based on the agreement of their group, and whatever they agreed upon, or most of them, there is no doubt about its authenticity and there is no harm in using it. Rather, the chests of them emptied the Qur’ans of that and of the drawing from where they wanted to indicate The continuation of the breadth of languages and the spaciousness in the readings that God Almighty has permitted His servants to adopt and read as they wish from them, and the matter was like that until something happened among the people that required its dots and its vowels .
This is indicated by the ancients’ dislike of dots and the permission of some of them. This would only have happened if dots existed at a stage when the nation differed over whether to accept them or not .
We read from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, in the
chapter on the dots in the Mushafs : “Abdullah told us, Usaid told us, al-Husayn told us, on the authority of Sufyan, on the authority of Mughirah, on the authority of Ibrahim, “that he disliked the tithe and dots in the Mushaf .” Abdullah told us, Yahya ibn Uthman told us, Fudayk ibn Sulayman told us, he said: “Whenever ‘Abbad ibn ‘Abbad al-Khawwas came to us, he would not…” “ He reads except in a Mushaf that is not dotted .” And we read from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, in the chapter on the permission to punctuate the Mushafs : “Abdullah told us, Abu al-Tahir told us, Ibn Wahb told us, he said: Nafi’ ibn Abi Nu’aym the reciter told us, he said: I asked Rabi’ah ibn Abi Abd al-Rahman about the shape of the Qur’an in the Mushafs, so he said: “There is nothing wrong with it .” And may God’s prayers and peace be upon our master Muhammad and his family and companions.
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