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I discovered something from my limited reading that somehow had confused me and I don't have the means to get it..
How are you brothers, I wish that ALLAH bestow His blessings on all of you who are responsible for this service. I discovered something from my limited reading that somehow had confused me and I don't have the means to get it clarified myself. I have with me this kitab named Sarihunnas by the renowned AdhDhaba' and a Tajweed book called GhayatulMurid by 'Atiyah Qabil Nasr.
In the table of the reading of Hafs from Tayyibatunnasyri in Sarihunnas, there included two turuq of AlMu'addil from his Rawdhah. One is through AlFeel and the other through Zar'an. Both turuq state that mad muttasil's duration is 'tul' (6 harakat). In GhayatulMurid, the Shaykh quoted the matan of Shaykh Ibrahim AsSamnudi about the turuq of Hafs by AlMu'addil. I presume that they are the same as the ones mentioned in Sarihunnas? But in this kitab, the length of mad muttasil is 'tawasut' (4 harakat). My question is why the difference?
The other one that bothers me (again this is because of my limited knowledge) is about the recitation of Shaykh Mahmood Khaleel AlHusari. I have mith me a CD of his recitation of Hafs. These are a few observations that I discovered :
1. mad munfasil with qasr (2 harakat)
2. mad muttasil is compulsory 5 harakat (written underneath the text)
3. yabsutu and bastah with 'seen'
4. almusaytirun with 'sad'
5. bimusaytir with 'sad'
6. no saktah at the four saktah by Ashshtibi
7. tawasut or mad on the letter 'ayn'
8. kalimah dha'fin in Surah Rum with fathah
9. tafkhim 'ra' in 'firqin'
10. idzhar 'nun' ini Nun and YaSin
What troubles me is none of the ones stated in Sarihunnas matches this reading. So my question is which turuq is this.
JazakaLLAHI kathira, wassalam.
Wa alaikum assalaam wa rahmatullahi wa barakatuh.
Jazakum Allahu khairan and may Allah give you all khair in both worlds.
This is a question that has come up several times on the site. It is a subject that requires a lot of explanation and we usually avoid details so not to confuse a lot of the visitors, but His Emminence Ash-Sheikh Dr. Ayman Swayd wrote up a statement a few years ago on the ways of rawdhah Al-Mu’addil that are not part of what is laid out by Imam Ibn Al-Jazararee in An-Nashr, and we find it appropriate to post a translation of what he said.
The way that is referred to in the question, is the way that his emminence Ash-Sheikh Ibrahim Ali Ali Shahaatah As-Samaoodiyy outlined in his 19 line prose named later in the translation of Ash-Sheikh Dr. Ayman Swayd’s statement. This way is not the same as the two ways in . We would have to look at the poem lines themselves, which we do not have at our disposal, but the mudood combination is not common at all.
The important point that needs to be said before the translation of the statement of Ash-Sheikh Dr. Ayman Swayd is that the only ways of recitation that are mutawaatir (chains that are categorized as authentic transmitted from the Prophet, peace and blessings of Allah upon him, in a continuous chain to present day shuyookh) this day are those found in An-Nashr, meaning those in Tareeq At-Tayyibah.
Translation of the statement of his eminence Ash-Sheikh Dr. Ayman Rushdi Swayd :
In the name of Allaah, the Most Gracious, the Most Merciful
Subject/ Question in the correctness of reading with the riwaayah of Hafs ‘an ‘Aasim min tareeq rawdhat-il-mu’addil
All praise be to Allah the Lord of the worlds, and praises and peace upon our master and Prophet Muhammed and on his family and all his companions, and those who follow him in goodness until the Day of Religion [Day of Resurrection]. Furthermore:
This matter is one in which many questions have been raised recently; and that is: Can the recitation of the riwaayah of Hafs by the way of Rawdhat-l-Mua’ddil be read and what is the story behind it?
I say, and success is through Allah: The reason this subject is being raised is by a phrase that is found in that book: Tahreer an-Nashr min tareeq al-‘ashr written by the reviewing imam who has not been seen the likes of since Ibn Al-Jazaree: Mustafa bin Abdurrahmaan Al-Izmeeriyy (died 1156 H), when he stated, “In Rawdhat-il-Mua’ddil is riwaayah Hafs and the way of Al-‘Ulaymiyy ‘an Abee Bakr, and the way of Abee Hamdoon ‘an Yahyaa [bin Aadam ‘an Shu’bah] and it is not from tareeq At-Tayyibah.”
Al-Izmeeriyy also said after that, “And he read Al-Mua’ddil to Abee Al-‘Abbaas Ahmed bin Ali ibn Haashim, and he read to Al-Hammamiyy, () and Al-Hammamiyy read to Al-Waliyy ‘an Al-Feel, [and Al-Hammamiyy also read ] to Al-Qalaanasiyy ‘an Zar’aan…” From the previous quote from Al-Izmeeriyy () I would like to point out two matters:
The first (way) then is: Al-Hammamiyy ‘an Al-Waliyy ‘an Al-Feel ‘an ‘Amr ‘an Hafs.
The second (way) is: Al-Hammamiyy ‘an Al-Qalanasiyy ‘an Zar’aan ‘an Amr ‘an Hafs.
As to the first (way), it was selected by Ibn Al-Jazaree fro m seven (ways) fro m Al-Hammamiyy, and the mentioned tareeq [way] of Ahmed bin Ali Ibn Haashim is not of them.
As to the second (way), it was selected by Ibn Al-Jazaree fro m three [ways] of Al-Hammamiyy, and the way of Ahmed bin Ali Ibn Haashim also was not of them.
Al-Izmeeriyy then showed his astonishment that Ibn Al-Jazaree left out these two ways , but did not say [meaning Al-Izmeeriyy did not say] for example, “We take them because they are authentic even though they were not chosen by Al-Jazaree.”
Then came the great Imam, Ali bin Muhammed Adh-Dhabbaa’ (died 1961 Gregorian), Sheikh of the reciters and head of the reciters in the Egyptian provinces and wrote his thesis on the riwaayah of Hafs by tareeq At-Tayyibah and called it: , and he mentioned in the beginning of this the (ways) fro m the Nashr for this riwaayah, and he added to the tareeq of al-Feel these words “And also fro m Rawdhat-il-Maalikyy and Rawdhat-il-Mu’addil fro m that which was recorded by Al-Izmeeriyy in addition to that which was in An-Nashr….”
He added to tareeq Zar’aan his statement, “Fro m tareeq As-Soosanjirdiyy fro m Rawdha-til-Maalikiyy and fro m tareeq Al-Hammamiyy, of it fro m rawdhat-il-Mua’ddil fro m what which was recorded by Al-Izmeeriyy in addition to that which was in An-Nashr also….”
Then our Sheikh the great reviewing scholar Ibrahim Ali Ali Shahaatah As-Samaoodiyy came, may Allah increase him in years and in good health, and he composed a poem about riwaayah Hafs in the tareeq of Rawdhat-il-Mua’ddil and called it, “Bahjat-al-Lihaath bimaa li Hafs min Rawdhat-il-Hufaath” with 19 lines using Al-Bahar At-Taweel [a certain rhythm of Arabic poetry].
I [Ash-Sheikh Ayman] say: So you see my generous reciting brother, we are not in need for all of this exaggeration, for verily the sheikh of all, Al-Jazaree chose in Riwaayah Hafs 54 tareeq compiled fro m 19 books fro m the basis of An-Nashr. Is this not enough abundance for us so that we need to go out and look for other ways he [Ibn Al-Jazaree] did not choose, may Allah be merciful to him?!
And with this, if we wanted to follow the methodology of research for every clean authentic way not chosen by Ibn Al-Jazaree, but following the conditions of Ibn Al-Jazaree, then we should generalize this methodology for all the books that are the basis for An-Nashr, not just some of them. We should then also generalize it for all the riwaayaat in An-Nashr, and not just Riwaayah Hafs alone. And Allah knows best.
Written by the servant of the Glorious Qur’an
Dr. Ayman Rushdi Swayd
End of translation
Wa iyyaaakum. Wa assalaam alaikum wa rahmatullah