Hafs's Narration of 'Asim's Recitation

Priority: a, Quality: b
From wikishia

Ḥafṣ’s recitation of ʿĀṣim is a well-known version of 'Asim b. Abi l-Najud al-Kufi’s recitation of the Qur'an. 'Asim was one of the seven famous reciters of the Qur'an, whose recitation was transmitted by his student Hafs b. Sulayman al-Asadi. Reciters such as Abu Bakr b. 'Ayyash also transmitted 'Asim’s recitation, but Hafs’s recitation is more widely recognized. Hafs’s version gained more acceptance because of its cogency and eloquence and because of its closer adherence to 'Asim’s recitation. Today, Hafs's version of the Qur'an is the most commonly recited in approximately 95 Muslim countries.

According to scholars of Qur'anic recitation, Hafs's transmission of 'Asim's recitation is considered accurate due to its connected chain of transmission all the way back to the Prophet (s). They believe that 'Asim received his recitation directly from Imam 'Ali (a) through only one intermediary, Abu 'Abd al-Rahman al-Sullami. 'Asim is widely regarded as a trustworthy and pious person, and his recitation is considered the most eloquent. Additionally, Hafs is recognized as the most knowledgeable student of 'Asim when it comes to his recitation, and he is considered reliable in his recitation of the Qur'an. Finally, Abu 'Abd al-Rahman al-Sullami is also viewed as a reliable and dignified source.

There are differing opinions on when Hafs's version of 'Asim's recitation became popular in Islamic countries. According to Muhammad Hadi Ma'rifat, it was the prevalent and widely recognized recitation from the very beginning. However, other scholars believe that it only became common in the tenth/sixteenth century, with the efforts of the Ottoman Empire.

Place and Significance

Hafs's recitation of 'Asim is a widely accepted version of the Qur'an transmitted by Hafs b. Sulayman al-Asadi from his teacher 'Asim b. Abi l-Najud al-Kufi, who was one of the seven famous reciters of the Qur'an.[1] It is frequently transmitted and widely accepted among Muslims.[2] According to Muhammad Isma'il Muhammad al-Mashhadani, a scholar of Arabic grammar and Qur'anic recitations at the University of Mosul, Hafs's version of 'Asim's recitation is prevalent in ninety-five percent of Islamic countries, while the other six recitations are common in only five percent of Islamic countries.[3]

Many people have transmitted 'Asim’s recitation directly or indirectly,[4] but the most famous among these are Hafs’s version as well as Abu Bakr b. 'Ayyash’s version.[5]

Validity of Hafs’s Recitation of 'Asim

Scholars of Qur'anic recitations consider Hafs's transmission of 'Asim's recitation to be accurate and connected through a chain of transmission all the way back to the Prophet (s).[6] 'Asim learned this recitation from Abu 'Abd al-Rahman al-Sullami, who also learned it identically from Imam 'Ali (a), who received it from the Prophet (s). Moreover, 'Asim transmitted the same recitation from Zar b. Habish, who learned it from 'Abd Allah b. Mas'ud, who received it from the Prophet (s).[7] Additionally, Hafs, who was considered reliable and the most knowledgeable of 'Asim's students, transmitted 'Asim's recitation.[8]

According to Muhammad Hadi Ma'rifat, a Shiite jurist and scholar of the Qur'an who passed away in 2007, Hafs's recitation of 'Asim is the only recitation with a reliable chain of transmission, which has been established among Muslims since the very beginning. Over the centuries, it has gained popularity from generation to generation and is still widely prevalent among Muslims today.[9]

Ibn al-Nadim reports that 'Asim received his recitation from both Abu 'Abd al-Rahman al-Sullami and Zar b. Habish.[10] However, Abu Bakr b. 'Ayyash, another transmitter of 'Asim's recitation, states that 'Asim informed him that only Abu 'Abd al-Rahman al-Sullami had taught him the Qur'an, and that upon his return from his meetings, he would present it to Zar b. Habish.[11]

There are differing opinions on which companion of the Prophet (s) taught al-Sullami the Qur'anic recitation.[12] Some believe that he learned the Qur'an from Imam 'Ali (a), 'Uthman, and 'Abd Allah b. Mas'ud, and presented it to them.[13] Others report that he learned the Qur'an from Imam 'Ali (a) and presented it to 'Uthman.[14] Alternatively, some sources suggest that he learned the Qur'an from 'Uthman and presented it to Imam 'Ali (a).[15] Muhammad Hadi Ma'rifat quotes al-Dhahabi as saying that al-Sullami learned the Qur'an from 'Abd Allah b. Mas'ud and then presented it to Imam 'Ali (a).[16] Yet other sources believe that he learned it from Imam 'Ali (a) and then presented it to the Imam (a) himself.[17]

Popularity of Hafs’s Recitation of 'Asim

It is said that the reason for the popularity and establishment of Hafs’s recitation of 'Asim within Muslim communities was that the Ottoman Empire selected this recitation and then printed and published the Qur'an accordingly in about the tenth/sixteenth century.[18] 'Ali Muhammad al-Dabba', an Egyptian scholar of Qur'anic recitations (d. 1961), believes that Hafs’s version of 'Asim’s recitation gained popularity in Islamic countries since the middle of the twelfth/eighteenth century.[19]

Muhammad Hadi Ma'rifat maintains that Hafs's recitation of 'Asim was established from the very beginning among Muslim communities and gained popularity from generation to generation over the centuries.

Introduction of the Transmitters

The first page of the description of the Qur'an printed in Saudi Arabia in 1441/2019, which states that it was taken from the recitation of Hafs from 'Asim.
  • Zar b. Habish: According to Ibn al-Nadim, 'Asim presented his recitation to him.[22] He was from the Tabi'un in Kufa, and was a third-generation reciter of the Qur'an.[23] He learned Qur'anic recitation from 'Abd Allah b. Mas'ud,[24] and on another report, from both Imam 'Ali (a) and 'Abd Allah b. Mas'ud.[25]
  • 'Asim b. Bahdala Abi l-Najud: He was commonly known as 'Asim and one of the seven Qur'anic reciters, hailing from Kufa.[26] His recitation is widely regarded as the most eloquent,[27] and many scholars of rijal consider him to be trustworthy and pious.[28] According to some reports, he was very meticulous in recording the recitations.[29]
  • Hafs b. Sulayman: He was from Kufa and was 'Asim’s stepson. He learned Qur'anic recitation from 'Asim, presented it to him several times, and then disseminated it in Islamic territories, including Baghdad and Mecca.[30] Some scholars of Qur'anic recitation believe Hafs was the most knowledgeable of 'Asim’s recitation.[31] According to some scholars of rijal, Hafs was reliable in recitation and meticulous in recording 'Asim’s recitation.[32]

Differences between Hafs’s and 'Asim’s Recitations of the Qur'an

There is only one known difference between Hafs's and 'Asim's recitations, which pertains to the Qur'an 30:54 'Asim recites it as "ḍa'f" (with fatha on "ḍ") while Hafs recites it as "ḍu'f" (with damma on "ḍ"). [33]However, there are over 500 differences in the diacritics of words between Hafs's recitation and that of Abu Bakr, which he had also learned from and presented to 'Asim.[34] The reason for these differences is said to be that 'Asim had taught Ibn 'Ayyash the recitation he had learned from Zar b. Habish, who had learned it from 'Abd Allah b. Mas'ud in turn.[35]

Characteristics

Here are some of the characteristics and principles of Hafs’s version of 'Asim’s recitation:

  • 'Asim recited Bism Allah al-rahman al-rahim between every two suras; that is, the end of one sura and the beginning of the other, except in the case of Qur'an 9 and Qur'an 8.[36] In theses, his recitation is transmitted as "waqf" (stop), "wasl" (continuity), and "sakt" (short pause between words).[37]
  • Throughout the Qur'an, according to Hafs’s version of 'Asim’s recitation, there are only four cases of "sakt" (pause): between the last word of the Qur'an 18:1 ("'iwajan") and the first word of the second verse of the same sura ("qayyiman"); between the word "marqadina" and the word "hadha" in Qur'an 36:52; between the word "man" and the word "raq" in Qur'an 75:27; and between the word "bal" and the word "rana" in Qur'an 83:14.[38].[39]
  • There is only one case of "imala" (inclination) in 'Asim’s recitation, where fatha is inclined into kasra and alif is inclined into ya' for easier pronunciation. This is the imala of "ra" in "majraha" in Qur'an 11:41, which is recited as inclined towards kasra (majriha).[40]
  • According to 'Asim’s recitation, all hamzas are recited with "tahqiq."[41] In the field of tajwid, tahqiq consists in a fully articulated pronunciation of hamza.[42] The only exceptions are the words "kufuwan" and "huzuwan."[43] In the word "a'jami" in Qur'an 41:44, the second hamza is pronounced with "tashil," that is, more softyly with a sound between hamza and alif.[44]
  • The method of 'Asim’s recitation is described as a confident, continuous, and harmonious hymnody or tartil.

Monographs

The following are some of the works written about Hafs’s recitation of 'Asim:

  • Ahammiyyat-i qira'at-i 'Asim bi riwayat-i Hafs (The significance of Hafs’s version of 'Asim’s recitation) by Akram Khudayi Isfahani: this book is structured into eleven chapters. It introduces 'Asim and his recitation, the reciters from whom 'Asim had transmitted his recitation, and reciters like Hafs and Abu Bakr b. 'Ayyash who transmitted 'Asim’s recitation. The tenth chapter of the book compares Hafs’s and Abu Bakr b. 'Ayyash’s versions.[45] The eleventh chapter of the book is dedicated to differences between 'Asim’s recitation and other recitations.[46]
  • Mabahith fi 'ilm al-qira'at ma' bayan usul riwaya Hafs (Issues on the study of Qur'anic recitations with an articulation of the principles of Hafs’s version) by Muhammad b. Abbas Baz: the author introduces 'Asim and Hafs and then discuses the chain of transmission of Hafs’s version of 'Asim’s recitation. He then investigates its characteristics and principles.[47]
  • Al-Qimat al-dilaliyya li-qira'a 'Asim bi-riwaya Hafs: (The denotational value of Hafs’s version of 'Asim’s recitation) by Muhammad Isma'il Muhammad al-Mashhadani: this book considers Hafs’s version of 'Asim’s recitation in terms of changes in the forms of Qur'anic words, which lead to changes in meanings. Given the meanings of words, contexts of the Qur'anic verses, and other evidence, the author prefers Hafs’s version of 'Asim’s recitation to other recitations.[48] The book is organized in one introduction, three chapters, and a conclusion.[49]

Notes

  1. ↑ Dhahabī, Maʿrifat al-qurrāʾ al-kibār, p. 53; Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 195.
  2. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 246; Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 81.
  3. ↑ al-Mashhadānī, al-Qīmat al-dilālīyya li-qirāʾat ʿĀṣim bi-riwāyat Ḥafṣ, p. 26.
  4. ↑ Group of authors, Farhangnāma-yi ʿulūm-i Qurʾānī, p. 794.
  5. ↑ Shāṭibī, Matn al-Shāṭibīyya, p. 3.
  6. ↑ Ibn al-Jazarī, al-Nashr fī al-qirāʾāt, vol. 1, p. 156; Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 85.
  7. ↑ Dhahabī, Maʿrifat al-qurrāʾ al-kibār, p. 54; Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 248; Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 85.
  8. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 246; Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 84-85.
  9. ↑ Maʿrifat, ʿUlūm-i Qurʾānī, p. 235.
  10. ↑ Ibn al-Nadīm, al-Fihrist, p. 47.
  11. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 246.
  12. ↑ See: Dhahabī, Maʿrifat al-qurrāʾ al-kibār, vol. 1, p. 27; Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 43; Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 413; Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 189.
  13. ↑ Dhahabī, Maʿrifat al-qurrāʾ al-kibār, vol. 1, p. 27.
  14. ↑ Dhahabī, Maʿrifat al-qurrāʾ al-kibār, vol. 1, p. 27.
  15. ↑ Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 413.
  16. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 189.
  17. ↑ See: Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 43; Ḍabbāʿ, al-Iḍāʾa fī bayān uṣūl al-qirāʾa, p. 72; Jumal, al-Mughnī fī ʿilm al-tajwīd bi-riwāyat Ḥafṣ ʿan ʿĀṣim, p. 46.
  18. ↑ Mufliḥ al-Quḍāt and others, Muqaddimāt fī ʿilm al-qirāʾāt, p. 63; Jumal, al-Mughnī fī ʿilm al-tajwīd bi-riwāyat Ḥafṣ ʿan ʿĀṣim, p. 32.
  19. ↑ Ḍabbāʿ, al-Iḍāʾa fī bayān uṣūl al-qirāʾa, p. 72.
  20. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 189.
  21. ↑ See: Dhahabī, Maʿrifat al-qurrāʾ al-kibār, vol. 1, p. 30; Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 414.
  22. ↑ Ibn al-Nadīm, al-Fihrist, p. 47.
  23. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 190.
  24. ↑ Ibn Mujāhid, al-Sabʿa fī al-qirāʾāt, p. 70.
  25. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 190.
  26. ↑ Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 346; Khoeī, Muʿjam rijāl al-ḥadīth, vol. 10, p. 195.
  27. ↑ See: Dhahabī, Maʿrifat al-qurrāʾ al-kibār, vol. 1, p. 52; Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 347; Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 155; Dānī, Jāmiʾ al-bayān fī al-qirāʾāt al-sabʿ, vol. 1, p. 195; Khāwnsārī, Rawḍāt al-jannāt, vol. 5, p. 4.
  28. ↑ See: Dhahabī, Mīzān al-iʿtidāl, vol. 2, p. 357-358; Dhahabī, Siyar aʿlām al-nubalāʾ, vol. 1, p. 153; Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 155; Dānī, Jāmiʾ al-bayān fī al-qirāʾāt al-sabʿ, vol. 1, p. 196; Khāwnsārī, Rawḍāt al-jannāt, vol. 5, p. 4.
  29. ↑ See: Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 246; Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 155.
  30. ↑ Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 254; Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 248.
  31. ↑ Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 254; Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 156; Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 248.
  32. ↑ See: Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, vol. 2, p. 248; Dhahabī, Mīzān al-iʿtidāl, vol. 1, p. 558; Khaṭīb Baghdādī, Tārīkh-i Baghdād, vol. 9, p. 64.
  33. ↑ Ibn Mujāhid, al-Sabʿa fī al-qirāʾāt, p. 96.
  34. ↑ Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 254.
  35. ↑ Ibn al-Jazarī, Ghāyat al-nihāya fī ṭabaqāt al-qurrāʾ, vol. 1, p. 254.
  36. ↑ Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 86.
  37. ↑ Group of authors, Farhangnāma-yi ʿulūm-i Qurʾānī, p. 795.
  38. ↑ Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 81.
  39. ↑ Note: "sakt" or short pause between words is necessary when connecting two words changes the meaning of the sentence. For instance, in Qur'an 83:14, the words "bal" and "ran" appear consecutively. According to pronunciation rules, the letter "l" is "sakin" (having no diacritic moves), and should therefore be integrated (idgham) in the letter "r" which yieds "barran" when they are recited continuously, which changes the meaning of the verse. For this reason, a short pause is necessary after "bal" to prevent this integration.
  40. ↑ Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 88.
  41. ↑ Group of authors, Farhangnāma-yi ʿulūm-i Qurʾānī, p. 795.
  42. ↑ Sutūdih Nīyā, Dānish-i tajwīd, p. 149.
  43. ↑ Group of authors, Farhangnāma-yi ʿulūm-i Qurʾānī, p. 795.
  44. ↑ Ḍabbāʿ, al-Iḍāʾa fī bayān uṣūl al-qirāʾa, p. 74; Murṣafī, Hidāyat al-qārī ilā tajwīd kalām al-bārī, vol. 2, p. 579.
  45. ↑ Khudāyī Iṣfahānī, Ahammīyyat-i qirāʾat-i ʿĀṣim bi riwāyat-i Ḥafṣ, Khudāyī Iṣfahānī, Akram. Ahammīyyat-i qirāʾat-i ʿĀṣim bi riwāyat-i Ḥafṣ, p. 115.
  46. ↑ Khudāyī Iṣfahānī, Ahammīyyat-i qirāʾat-i ʿĀṣim bi riwāyat-i Ḥafṣ, Khudāyī Iṣfahānī, Akram. Ahammīyyat-i qirāʾat-i ʿĀṣim bi riwāyat-i Ḥafṣ, p. 149.
  47. ↑ Bāz, Mabāḥith fī ʿilm al-qirāʾāt maʿa bayān uṣūl riwāyat Ḥafṣ, p. 14-15.
  48. ↑ Ismāʿīl Muḥammad, al-Qīmat al-dilālīyya li-qirāʾat ʿĀṣim bi-riwāyat Ḥafṣ, p. 19.
  49. ↑ Ismāʿīl Muḥammad, al-Qīmat al-dilālīyya li-qirāʾat ʿĀṣim bi-riwāyat Ḥafṣ, p. 7-9.

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