Hafs b. Sulayman al-Asadi
| Full Name | Hafs b. Sulayman b. Mughira al-Asadi |
|---|---|
| Teknonym | Abu Umar |
| Well-known Relatives | Asim b. Abi l-Najud |
| Birth | 90/708-9 |
| Places of Residence | Kufa, Baghdad, Mecca |
| Death/Martyrdom | 180/796-7 |
| Burial Place | Mecca |
| Known for | Transmitter of the Qur'an's recitation of 'Asim b. Abi al-Najud |
| Professors | Asim b. Abi l-Najud |
| Activities | Teaching the recitation of the Qur'an |
Ḥafṣ b. Sulaymān b. Mughīra al-Asadī (Arabic: حَفْص بن سُلَیمان بن مُغیرة الأسدي; b. 90/708-9 - d. 180/796-7) was a "muqri’" (reciter) and the most famous transmitter of the Qur'an’s recitation of 'Asim b. Abi al-Najud, one of the seven reciters of the Qur'an. He learned the knowledge of reciting the Qur'an from 'Asim. Some have considered him the most knowledgeable person of his time regarding the knowledge of reciting the Qur'an. Hafs preached the recitation method attributed to Imam Ali (a) in Kufa, Baghdad, and Mecca. Now, in most Islamic lands, the Qur'an is printed and recited according to the recitation Hafs narrated from 'Asim.
Al-Shaykh al-Tusi has listed Hafs among the companions of Imam al-Sadiq (a). Despite acknowledging his place in the knowledge of recitation of the Qur'an, biographers have considered his transmitted hadiths to be abandoned and weak. According to some researches, discrediting Hafs' hadiths is due to the similarity of his name with other transmitters of hadiths.
Position of Hafs in the Knowledge of Recitation of the Qur'an
Hafs b. Sulayman b. Mughira al-Asadi, who was from Kufa and the son of 'Asim b. Abi al-Najud's wife, was one of the seven reciters of the Qur'an. He has been considered the most knowledgeable person of his time in the knowledge of reciting the Qur'an.[1]
He preached the recitation method attributed to Imam Ali (a) in Islamic lands, including Kufa, Baghdad and Mecca.[2] The recitation version he transmitted from 'Asim is considered frequently transmitted and accepted by all Muslims.[3] In most Islamic countries, the Qur'an is printed and recited according to this recitation.[4] According to the reports of many scholars of rijal, Hafs was trustworthy in recitation of the Qur'an, and accurate and perfect in preserving and recording 'Asim's recitation.[5]
Hafs was born in 90/708-9.[6] Historians say his title was Hufays, and his kunya was Abu Umar.[7] They said that he was a mercer.[8] There are different opinions about the time of his death,[9] but some researchers say that according to reports of many historians, he passed away in Mecca in 180/796-7.[10]
Teaching and Promoting the Recitation Hafs Narrated from 'Asim
Hafs is one of the two famous transmitters of the recitation of 'Asim. Some scholars of Qur'anic sciences have preferred him over Abu Bakr b. 'Ayyash, another transmitter of 'Asim's recitation,[11] and considered him the most knowledgeable person among 'Asim's students.[12]
Ibn al-Jazri, a Shafi'i hadith scholar, narrated from Hafs that 'Asim, his teacher, told him that he taught him the recitation he learned from Abu 'Abd al-Rahman al-Sullami and al-Sullami accurately learned it from Imam Ali (a).[13]
According to a report, since he was a child, he learned the verses of the Qur'an, five verses by five verses, from 'Asim. Some have considered this kind of learning as the reason for the greater accuracy of his recitation over others.[14] He taught recitation to the people in Kufa. Then, he went to Baghdad and worked there for a while. He also went to Mecca during the time of Harun al-Rashid and taught the Qur'an and its recitation until the end of his life.[15]
Students
Hafs taught some students the knowledge of recitation of the Qur'an. Some went to Mecca from other cities to learn recitation from him, including Fadl b. Yahya Anbari. One of his students was 'Amr b. Sabah, who collected the records of his recitation in a book. Some other students of Hafs were: 'Uthman b. Yaman, 'Ubayd b. Sabah, Abu Shu'ayf Qawas, Husayn b. Muhammad Marvzi and Hubayra b. Hafs.[16]
Position in hadith
Al-Shaykh al-Tusi mentioned his name as "Hafs b. Sulayman Abu 'Umar al-Asadi", among the Companions of Imam al-Sadiq (a).[17] Also, in Rijal al-Tusi, a person named "Hafs b. Sulayman" is mentioned among the Companions of Imam al-Kazim (a).[18] Sayyid Abu l-Qasim al-Khoei did not consider these two people the same because Hafs b. Sulayman b. Sadaqa is regarded as one of the companions of Imam al-Kazim (a) in Rijal al-Barqi.[19]
According to Shahpansand's report, in the chain of transmission of hadiths, his name is sometimes mentioned as Hafs b. Abi Dawud and sometimes as Abu Umar al-Bazzaz.[20]
Despite Hafs's excellent accuracy and trustworthiness in preserving and recording 'Asim's recitation,[21] he was introduced as weak and disregarded in the transmission of hadith[22] and was not considered trustworthy.[23] Ibn Hibban introduced him as someone who tampered with the chain of transmission of hadiths, and Ibn Kharash identified him as a liar and falsifier of hadiths.[24]
On the other hand, some researchers stated that the reason for considering Hafs weak in the transmission of hadiths was that his name was shared with several others, including Hafs b. Sulayman b. Sadaqa.[25]
Notes
- ↑ Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 254; Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 156; Maʿrifat, al-Tamhīd, vol. 2, p. 248.
- ↑ Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 254; Maʿrifat, al-Tamhīd, vol. 2, p. 248.
- ↑ Maʿrifat, al-Tamhīd, vol. 2, p. 246; Bāz, Mabāḥith fī ʿIlm al-qirāʾāt, p. 81.
- ↑ Ḥabash, al-Qirāʾāt al-mutawātira, p. 66; Ismāʿīl Muḥammad al-Mashhadānī, al-Qīma al-dalālīyya, p. 26.
- ↑ Maʿrifat, al-Tamhīd, vol. 2, p. 248; Dhahabī, Mīzān al-iʿtidāl, vol. 1, p. 558; Khaṭīb Baghdādī, Tārīkh Baghdād, vol. 9, p. 64.
- ↑ Ḥamawī, Muʿjam al-udabāʾ, vol. 3, p. 1180; Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 385; Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 156.
- ↑ Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 385; Dānī, al-Taysīr fī al-qirāʾāt al-sabʿ, p. 6.
- ↑ Dānī, al-Taysīr fī al-qirāʾāt al-sabʿ, p. 6; Ibn Ḥajar al-ʿAsqalānī, Tahdhīb al-tahdhīb, vol. 2, p. 364.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 124.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 124; Ḥamawī, Muʿjam al-udabāʾ, vol. 3, p. 1180; Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 386.
- ↑ Dānī, al-Taysīr fī al-qirāʾāt al-sabʿ, p. 6; Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 386.
- ↑ Ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, vol. 1, p. 156.
- ↑ Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 348.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 127.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 128.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 128.
- ↑ Ṭūsī, al-Rijāl al-Ṭūsī, p. 189.
- ↑ Ṭūsī, al-Rijāl al-Ṭūsī, p. 335.
- ↑ Khoeī, Muʿjam rijāl al-ḥadīth, vol. 7, p. 149.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 123.
- ↑ See: Maʿrifat, al-Tamhīd, vol. 2, p. 248; Dhahabī, Mīzān al-iʿtidāl, vol. 1, p. 558; Khaṭīb Baghdādī, Tārīkh Baghdād, vol. 9, p. 64.
- ↑ Dhahabī, Mīzān al-iʿtidāl, vol. 1, p. 558; Dhahabī, Maʿrifat al-qurrāʾ al-Kibār, vol. 1, p. 84; Ibn al-Jazarī, Ghāyat al-nihāya, vol. 1, p. 254; Dānī, al-Taysīr fī al-qirāʾāt al-sabʿ, p. 6; Ibn al-Bādhish, al-Iqnāʿ, p. 34.
- ↑ See: Khaṭīb Baghdādī, Tārīkh Baghdād, vol. 9, p. 64; Khoeī, al-Bayān, p. 131.
- ↑ Ḥalabī, al-kashf al-ḥathīth, p. 154.
- ↑ Shāhpasand, Pazhūhishī darbāra-yi waḍʿīyyat-i Ḥafṣ b. Sulaymān-i Qārī, p. 122.
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