A Critical Evaluation of Variations found in the ‘Uthmānic Copies (Part 3/4)

A Critical Evaluation of Variations found in the ‘Uthmānic Copies (Part 3/4)


B. Isnād [1]

In the following paragraphs, a bookwise analysis of the isnādof all the narratives which depicte these variations shall be conducted.

1. Ma = Kitāb al-masāhif (Ibn Abī Dā'ūd)

Ma1

حدثنا أبو بكر عبد الله بن أبي داود ، حدثنا يونس بن حبيب ، عن قتيبة بن مهران ، حدثنا إسماعيل بن جعفر ، وسليمان بن مسلم بن جماز الزهري قالا : سمعنا خالد بن إياس بن صخر بن أبي الجهم ، يذكر أنه قرأ مصحف عثمان بن عفان رضي الله عنه ، فوجد فيه مما يخالف مصاحف أهل المدينة اثني عشر حرفا ، منها

Ismā'īl ibn Ja'far and Sulaymān ibn Muslim ibn Jammāz said: "We heard Khālid ibn Iyās ibn Sakhr mention that he read the mushaf of 'Uthmān and found that it differed with the masāhif of the people of Madīnah in twelve recitals. They include …"[2]

Khālid ibn Iyās ibn Sakhr al-Madīnī (who according to al-Mizzī,[3] is actually Khālid ibn Ilyās ibn Sakhr) is very suspect:

Al-Mizzī[4] has recorded the following information about him: al-Bukhārī and Ahmad ibn H~anbal regard him to be munkar al-hadīth. The latter has also regarded him to be matrūk al-hadīth. Al-Bukhārī and Yahyā ibn Ma'īn say that he is laysa bi shay' and the latter also says about him: lā yuktabu hadīthuhū. Abū H~ātim has regarded him to be da'īf al-hadīth and munkar al-hadīth. Abū Zur'ah says that he is laysa bi qawī, da'īf. Abū Nu'aym says that his H~adīth are not worth two pennies. Al-Nasā'ī says that he is matrūk al-hadīth, laysa bi thiqah, lā yuktabu hadīthuhū.

Ibn H~ibbān says that he narrates from trustworthy people what is fabricated and one is led to believe that he himself is the fabricator; it is not allowed to write his H~adīth except to express wonder![5]

According to Ibn H~ajar,[6] he is matrūk al-hadīth, belonging to the seventh generation, which is the generation of the senior followers of the followers (طبقة كبار أتباع التابعين). He also records:[7] in the opinion of al-Tirmidhī, he is regarded da'īf by the ahl al-hadīth; al-Sājī says that he is da'īf al-hadīth jiddan; al-Bazzār says that he is laysa bi al-qawī. Ibn 'Abd al-Barr says that all of them regard him to be da'īf.

We find the following comments about him by Ibn Abī Dā'ūd:

هو في الحديث ضعيف ، وفي القراءة له موضع

He is weak in matters of H~adīth but in matters of Qur'ānic readings holds a position.[8]

Ma 2

حدثنا عبد الله قال حدثنا أحمد بن إبراهيم بن المهاجر قال : حدثنا سليمان بن داود الهاشمي ، حدثنا إسماعيل بن جعفر ، عن خالد بن إياس بن صخر بن أبي الجهم العدوي ، وسليمان بن مسلم بن جماز : إن هذه الحروف مكتوبة في مصحف عثمان بن عفان رضي الله عنه ، وهي تخالف قراءة أهل المدينة ومصاحفهم ، وهي اثنا عشر حرفا :

Ismā'īl ibn Ja'far reports from Khālid ibn Iyās ibn Sakhr and Sulaymān ibn Muslim ibn Jammāz: "These readings are written in the mushaf of 'Uthmān and they differ with the reading of the people of Madīnah and their masāhif; they are twelve in number…"[9]

No biographical information exists on Ahmad ibn Ibrāhīm ibn al-Muhājir. No one mentions him even by name except Ibn Abī Dā'ūd. According to 'Abd al-Subhān,[10] the Chester Beatty text of Kitāb al-masāhifhas al-Muhājirī instead of al-Muhājir.

No jarh or ta'dīl exists on Sulyaman ibn Muslim ibn Jammāz.[11] He died after 170 AH.[12] According to 'Abd al-Subhān,[13] the Chester Beatty text of Kitāb al-masāhifhas Jammān instead of Jammāz.

Khālid ibn I[l]yās ibn Sakhr is very weak as pointed out under Ma1.

Ma 3

حدثنا عبد الله قال حدثنا محمد بن عرفة ، حدثنا إبراهيم بن الحسن ، حدثنا بشار بن أيوب قال : حدثني أسيد بن يزيد قال: في مصحف عثمان بن عفان رضي الله عنه : سيقولون لله ، ثلاثتهن بغير ألف

Usayd ibn Yazīdsaid: "The word للهwas written [in verses 85, 87 and 89 Sūrah Mu'minūn] in the mushaf of 'Uthmān without alif."[14]

No biographical accounts are available of Muhammad ibn 'Arfah and Ibrāhīm ibn al-Hasan. No jarh or ta'dīl is available on Bashshār ibn Ayyūb and Usayd ibn Yazīd al-Madīnī.

Ma4

حدثنا عبد الله قال حدثنا محمد بن عرفة ، حدثنا إبراهيم بن الحسن ، حدثنا بشار بن أيوب قال : حدثني أسيد بن يزيد ، أن في مصحف عثمان بن عفان : وَقُلْنَ حَشَ لِلَّهِ ، لَيْسَ ألف "

Bashshār ibn Ayyūb said: "Usayd ibn Yazīdnarrated to me that in the mushaf of 'Uthmān ibn 'Affān it was written وَقُلْنَ حَشَ لِلَّهِ. [The word حَشَwas written] without alif [in verse 31 of Sūrah Yūsuf]."[15]

The isnād is the same is Ma3.

Ma5

حدثنا عبد الله قال حدثنا أبو حاتم السجستاني ، حدثنا يعقوب ، عن بشار يعني الناقط ، عن أسيد قال : " في مصحف عثمان وَوَصَّى بِغَيْرِ أَلِفٍ "

Usayd ibn Yazīdsaid: "The verse (2: 132)وَوَصَّى بِهَاwas written without alif in the mushaf of 'Uthmān."[16]

Ya'qūb ibn Ishāq al-Hadramī has generally been regarded as trustworthy. However, Ibn Sa'd says that he used to narrate from people whom he met when he was young and that he is laysa huwa 'indahum bi dhaka al-thabt.[17]

No jarh or ta'dīl is available on Bashshār ibn Ayyūb al-Nāqit and Usayd ibn Yazīd al-Madīnī.

Ma6

حدثنا عبد الله قال حدثنا محمد بن عرفة ، حدثنا إبراهيم بن الحسن ، حدثنا بشار بن أيوب قال : سمعت أسيدا يقول : وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ، في مصحف ابن عفان ثلاثة أحرف

Bashshār ibn Ayyūb said: "I heard Usayd ibn Yazīd say: 'The verse وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَoccurs thrice in the mushaf of 'Uthmān.'"[18]

The isnād is same as Ma3.

Ma7

حدثنا عبد الله قال حدثنا أحمد بن محمد بن الحسين بن حفص قال : حدثنا خلاد ، حدثنا عيسى بن عمر الهمداني قال : أخبرني محمد بن عبيد الله ، عن صبيح ، عن عثمان أنه سمعه يقرأ: وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ المُنْكَرِ وَيَسْتَعِيْنُوْنَ الله عَلَى مَا أَصَابَهُمْ وَأُولَئك هُمُ المُفْلِحُوْن

Sabīh ibn Sa'īd reports that he heard 'Uthmān recite: "وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ المُنْكَرِ وَيَسْتَعِيْنُوْنَ الله عَلَى مَا أَصَابَهُمْ وَأُولَئك هُمُ المُفْلِحُوْن."[19]

Sabīh ibn Sa'īd al-Najāshī is da'īf.[20]Although he has narrated from 'Uthmān (rta),[21] Ibn H~ibbān records that he would report narratives from the Companions which would not be their narratives and Yahyā ibn Ma'īn has called him a liar(kadhdhāb).[22] Abū Dā'ūd says that he laysa bi shay'.[23] Yāqūt records that he concocts H~adīth.[24]

Ma8

حدثنا عبد الله قال حدثنا أحمد بن محمد ، حدثنا خلاد قال: سمعت سفيان الثوري يسأله عن هذا الحديث

Khallād said: "I heard Sufyān al-Thawrī ask him [ie. Sabīh ibn Sa'īd al-Najāshī] about this narrative."[25]

Ma9

حدثنا عبد الله قال حدثنا محمد بن يحيى الخنيسي ، حدثنا خلاد بن خالد المقرئ ، عن علي بن حمزة الكسائي قال : اختلاف أهل المدينة ، وأهل الكوفة ، وأهل البصرة ، فأما أهل المدينة

'Alī ibn H~amzah al-Kasā'ī said: "[These are the] differences between the people of Madīnah and the people of Kūfah and the people of Basrah …"[26]

No jarh or ta'dīl is available on Muhammad ibn Yahyā al-Khunaysī.

'Alī ibn H~amzah al-Kasā'ī, a reciter of Kūfah, died in 189 AH.[27]Following is the jarh on 'Alī ibn H~amzah al-Kasā'ī:

Yāqūt al-H~amawī (d. 626 AH) records:

حكي عنه أنه أقام غلاما ممن عنده في الكتاب وقام يفسق به وجاء بعض الكتاب ليسلم عليه فرآه الكسائي ولم يره الغلام فجلس الكسائي في مكانه وبقي الغلام قائما مبهوتا فلما دخل الكاتب قال للكسائي ما شأن هذا الغلام قائما قال وقع الفعل عليه فانتصب

It is narrated from him that he made one of his slaves stand and committed sodomy with him. Another slave came to him to pay salutations to him. Al-Kasā'ī saw him but that slave did not see him; so al-Kasā'ī sat down at his place while that slave kept standing in an astounding state. The slave who came to al-Kasā'ī asked him: "What is the matter with that slave?" So al-Kasā'ī answered: "The act has been done on him; so he has stood up."[28]

وحدث المرزباني فيما رفعه إلى ابن الأعرابي قال كان الكسائي أعلم الناس على رهق فيه كان يديم شرب النبيذ ويجاهر باتخاذ الغلمان الروقة إلا أنه كان ضابطا قارئا عالما بالعربية صدوقا

Ibn al-A'rābī said: "Al-Kasā'ī was the most knowledgeable person though with some bad habits. He was chronic drinker of al-nabīdh and was openly famous for keeping beautiful boys except that he had a sound memory, was a reciter and a competent scholar of Arabic and a truthful person."[29]

Al-Suyutī (d. 911 AH) records:

وقال ابن الأعرابي: كان الكسائي أعلم الناس، ضابطاً عالماً بالعربية، قارئاً صدوقاً، إلا أنه كان يديم شرب النبيذ، ويأتي الغلمان

Ibn al-A'rābī said: "Al-Kasā'ī had a sound memory, was a competent scholar of Arabic, a reciter and a truthful person except that he was drinker of al-nabīdh and would sodomize boys."[30]

Ma10

حدثنا عبد الله قال حدثنا محمد بن يحيى قال : حدثني خلاد بن خالد ، عن خالد بن إسماعيل بن مهاجر قال : قرأت على حمزة الزيات وَالجَارِ ذِي القُربى ، ثم قلت ، إن في مصاحفنا (ذَا ) أفأقرءوها ؟ قال : لا تقرأها إلا ( ذِي )

Khālid ibn Ismā'īl said: "I read out to H~amzah al-Zayyāt: وَالجَارِ ذِي القُربىand then I said that in our masāhif, it is written as ذَا. Should I read it thus?" He replied: "Only read it as ذِي."[31]

No biographical information is available on Khālid ibn Ismā'īl ibn Muhājir. Also No jarh or ta'dīl is available on Muhammad ibn Yahyā al-Khunaysī.

H~amzah al-Zayyāt was born in 80 AH and died in 156 or 158 AH.[32] Al-Mizzī records the following jarh on H~amzah:[33]

Yazīd ibn Hārūn sent a message to Abū al-Sha'thā' in the city of Wāsit that no one should recite the reading of H~amzah in their mosque; according to Ahmad ibn Sinān, Yazīd held H~amzah's reading in great abhorrence; Ahmad ibn Sinān also reports that he heard 'Abd al-Rahmān ibn Mahdī saying that had he authority over those who recited the reading of H~amzah he would have hurt his back and stomach.

Al-Dhahabī records:[34] according to al-Sājī, he is sadūq sayy al-hifz; Ahmad ibn H~anbal disliked the reading of H~amzah; Abū Bakr ibn 'Ayyāsh regarded the reading of H~amzah as bid'ah.

Ibn H~ajar records:[35]Yazīd ibn Hārūn greatly hated the reading of H~amzah; Ahmad ibn H~anbal disliked praying behind an imām who would read H~amzah's reading; Ibn Durayd desired that the reading of H~amzah be expelled from Kūfah.

Ma11

حدثنا عبد الله قال حدثنا أحمد بن إبراهيم بن المهاجر ، حدثنا سليمان بن داود ، حدثنا إسماعيل بن جعفر ، عن خالد بن إياس بن صخر بن أبي الجهم العدوي ، وسليمان بن مسلم بن جماز ، " أن أهل المدينة ، يخالفون الاثني عشر حرفا التي هي مكتوبة في مصحف عثمان بن عفان ، فيقرءون بعضها بزيادة وبعضها بنقصان

Ismā'īl ibn Ja'far reports from Khālid ibn Ilyās ibn Sakhr and Sulaymān ibn Muslim al-Jammāz that the people of Madīnah differed in ten recitals from what was written in the mushaf of 'Uthmān; they would read some with additions and some with deletions …[36]

No jarh or ta'dīl exists on Sulyaman ibn Muslim ibn Jammāz.[37] He died after 170 AH.[38] Khālid ibn I[l]yās ibn Sakhr is very weak as pointed out under Ma1.

Ma12

حدثنا عبد الله قال حدثنا عمرو بن عثمان بن سعيد بن كثير بن دينار ، حدثنا أبي قال سألت قارئين لأهل المدينة فلم ألوه عما اختلفا فيه من الإعراب من أهل الشام وأهل المدينة وأهل العراق ، فزعما أن قراءتهما على قراءة أهل العراق غير أن اثني عشر حرفا وافقونا فيها وخالفوهم

'Uthmān ibn Sa'īd ibn Kathīr ibn Dīnār said: "I asked two reciters – and I did not leave out [anything in notingwhat they said] – from among the people of Madīnah in which they differed in declensions from the people of Syria and the people of Madīnah and the people of Irāq; they were of the opinion that their reading was according to the people of Irāq except in twelve recitals in which the people of Iraq were in conformity with them and but were at variance with the people of Syria and Madīnah."[39]

'Uthmān ibn Sa'īd ibn Kathīr ibn Dīnār died in 209 AH.[40]

Ma13

حدثنا عبد الله قال حدثنا أبو حفص عمرو بن عثمان الحمصي قال : أهل الشام يقرءون …

'Amr ibn 'Uthmān said: "The people of Syria woud read …"[41]

'Amr ibn 'Uthmān died in 250 AH.[42]

Ma14

حدثنا عبد الله حدثنا كثير بن عبيد ، حدثنا المعافى بن عمران الظهري ، حدثنا إسماعيل بن عياش ، عن سوادة بن زياد البرحي قال : هذا ما اختلفت فيه أهل المدينة وأهل العراق من حروف القرآن

Sawādah ibn Ziyādsaid: "These are the recitals in which the people of Madīnah and people of Irāq differed with one another…"[43]

Nojarhor ta'dīl is available on Sawādah ibn Ziyād. According to Ibn H~ajar,[44] Ismā'īl ibn 'Ayyāsh died in 182 or 183 AH at the age of a little over seventy. Thus we can have a fair idea of the period of Sawādah.

Ma15

وقال كثير بن عبيد في إمام أهل الشام : مَا كاَنَ لِلنَّبِّي أَنْ يَكُونَ لَهُ أَسْرَى

Kathīr ibn 'Ubaydsaid: "It is written in the imām of the people of Syria مَا كاَنَ لِلنَّبِّي أَنْ يَكُونَ لَهُ أَسْرَى."[45]

According to Ibn H~ajar,[46] Kathīr ibn 'Ubayd ibn Numayr belonging to H~ims died after 250 AH.

Ma16

حدثنا عبد الله قال حدثنا محمد بن صدقة الجبلاني الحمصي ، وكان في سوق يهود وكان معلما ، وحدثنا شريح بن يزيد أبو حيوة ، عن أبي البرهشم " في اختلاف أهل الشام وأهل العراق ، …

Abū Birhashamsaid: "About the differences between the people of Syria and the people of Irāq … [47]

Ibn Abī Dā'ūd,[48] has specified that Abū Birhasham is actually Jarīr ibn Ma'dān al-Hadramī al-H~imsīand is actually the nephew of Mu'āwiyyah ibn Sālih a reciter of H~ims.

According to Ibn al-Jazari,[49] he is actually 'Imrān ibn 'Uthmān.

Morever, Abū H~ayawah Shurayh ibn Yazīd died in 203 AH,[50] which means that Abū al-Birhasham lived in the second century.

The other possibility is that he lived much earlier but between him and Shurayh there were other narrator(s). We find a person called Jafshīsh ibn Nu'mān al-Kindī who is called Jarīr ibn Ma'dān.[51] He came to visit the Prophet (sws) in the delegatiom from Kindah. If it is this person who is implied in the narrative, then obviously there are missing narrators between him and Shurayh.

Moreover, in both cases, we do not have any jarh or ta'dīl available on him.

Ma17

حدثنا عبد الله حدثنا محمد بن صدقة ، حدثنا أبو حيوة ، حدثنا مبشر بن عبيد قال : في إمام أهل الشام وأهل الحجاز مَا مَكَّنِّي فِيْهِ رَبِي خَيْر (18: 95) قال مبشر: في إمام أهل العراق: مَا مَكَّنَنِي فِيْهِ رَبِي خَيْر

Mubashshir ibn 'Ubaydsaid: "In the imām of the people of Syria and Hijāz, it was written: مَا مَكَّنِّي فِيْهِ رَبِي خَيْر (18: 95).In the imām of people of Irāq, it is written: مَا مَكَّنَنِي فِيْهِ رَبِي خَيْر.[52]

Mubashshir ibn 'Ubayd is totally unreliable. According to Abū H~ātim,[53] he is munkar al-hadīth jiddan and da'īf al-hadīth. Ibn H~ajar[54] has called him matrūk. Al-Mizzī records:[55] according to Ahmad ibn H~anbal, he is laysa bi shay'and fabricates hadīth; al-Bukhārī regards him to be munkar al-hadīth; al-Dāraqutnī says he is matrūk al-hadīth.

Ibn H~ibbān says that he narrates fabricated H~adīth from trustworthy people; it is not allowed to write his narrative except to express wonder.[56]

According to Ibn Hajar,[57] he belongs to the seventh tabaqah, which is the generation of the senior followers of the followers (طبقة كبار أتباع التابعين).

Ma18

حدثنا عبد الله قال سمعت أبا حاتم السجستاني يقول : " بين مصحف أهل مكة وأهل البصرة اختلاف حرفان ، ويقال خمسة أحرف : …وبين مصحف أهل الكوفة وأهل البصرة حرفان وقال قوم بل عشرة أحرف ويقال أحد عشر حرفا …وقال آخرون بل هي عشرة أحرف

Abū H~ātim al-Sajistānīsaid: "There were two recitals in which the mushaf of the people of Makkah differed from the mushaf of the people of Basrah; another opinion is that there are five such places … Between the mushaf of the people of Kūfah and the mushaf of the people of Basrah also the difference was in two recitals; a group of people said that they in fact differed in ten recitals; another opinion is that they differed in eleven recitals … and some others said that these are ten recitals…[58]

Abū Hātim al-Sajistānī (Sahl ibn Muhammad ibn 'Uthmān) died in 255 AH.[59]

Ma19

قال أبو بكر بن أبي داود وذكر بعض أصحابنا عن محمد بن عيسى القارئ الأصبهاني ، عن محمد بن سفيان الكوفي قال : سمعت علي بن حمزة يعني الكسائي قال : " في مصاحف أهل الكوفة

'Alī ibn H~amzah al-Kasā'ī said: "In the masāhif of the people of Kūfah especially …"[60]

The isnād contains an unknown person and hence is not reliable. About Muhammad ibn Sufyān ibn Wardān, Ibn H~ibbān[61] says yukhtīwa yahim. Abū Hātim and Abū Zur'ah regard him to be sadūqun fī al-hadīth.[62]

'Alī ibn H~amzah al-Kasā'ī, a reciter of Kūfah, died in 189 AH.[63]The jarh on him has been presented earlier.

Ma20

قال محمد هو ابن عيسى سمعت خلفا يقول في مصاحف أهل مكة

Muhammad ibn 'Īsā said that he heard Khalf ibn Hishām say: "In the masāhif of the people of Makkah …[64]

The narrative is broken. This is evident from Ma19 from which it is known that that Ibn Abī Dā'ūd does not directly narrate from Muhammad ibn 'Īsā. The word قالalso corroborates this as Ibn Abī Dā'ūd has not specified that he heard this narrative from Muhammad ibn 'Īsā.

It is evident from al-Dānī's al-Bayān[65] that Khalf is Khalf ibn Hishām. He was a famous reciter of Baghdād who died in 229 AH.[66]

2. Fd = Fadā'il al-Qur'ān (Abū 'Ubayd)

Fd1

حدثنا إسماعيل بن جعفر المديني: أهل الحجاز و أهل العراق إختلفت في هذه الحروف …

Abū 'Ubaid said that Ismā'īl ibn Ja'far ibn Abī Kathīr narrated to us: "The People of Hijāz and the people of Irāq differed with one another in these readings …"[67]

Ismā'īl ibn Ja'far ibn Abī Kathīr died in 180 AH.[68]

Fd2

حدثنا هشام بن عمار ، عن أيوب بن تميم ، عن يحيى بن الحارث الذماري ، عن عبد الله بن عامر اليحصبي ، قال هشام وحدثناه سويد بن عبد العزيز أيضاً ، عن الحسن بن عمران ، عن عطية بن قيس ، عن أم الدرداء ، عن أبي الدرداء : أن هذه الحروف في مصاحف الشام ، وقد دخل حديثُ أحدهما في حديث الأخر ، وهي ثمانية و عشرون حرفاً في مصاحف أهل الشام.

This can be represented in the following two isnāds:

(I)

Abū al-Dardā'

Umm al-Dardā'

'Abdullāh ibn 'Āmir

Yahyā ibn al-H~ārith

Ayyūb ibn Tamīm

Hishām ibn 'Ammār

Abū 'Ubayd

(II)

Abū al-Dardā'

Umm al-Dardā'

'Atiyah ibn Qays

al-H~asan ibn 'Imrān

Suwayd ibn 'Abd al-'Azīz

Hishām ibn 'Ammār

Abū 'Ubayd

Suwayd ibn 'Abd al-'Azīz is totally unreliable. According to Ibn H~ajar,[69] he is da'īf. Abū H~ātim says that he is layyin al-hadīth and fī hadīthihī nazr.[70] Al-Mizzī records:[71] Yahyā ibn Ma'īn has called him da'īf, laysa bi thiqah and laysa bi shay'. Ibn Sa'd says that he narrates ahādīth munkarah; al-Bukhārī says fī hadīthihī manākīr ankaraha Ahmad, fī hadīthihī nazr lā yuhtamal; al-Nasā'ī says he is da'īf and laysa bi thiqah; in the opinion of Ya'qūb ibn Sufyān he is mastūr, fī hadīthihī layyin, da'īf al-hadīth.

Ibn H~ibbān records: kāna kathīr al-khatā' fāhish al-wahm[72]and that his narratives contain examples of such maqlūb narratives that the listener is led to believe that they have been intentionally concocted.

In the opinion of Ibn H~ajar,[73] H~asan ibn al-'Imrān is layyin al-hadīth. According to al-Tabarī, he is majhūl.[74]

As is evident from the words of the narrative, it is not known which of the contents have been reported by which of the two isnāds. Since one of them is not reliable, hence one cannot rely on the contents.

Fd3

This has no isnād.

3. Mq = al-Muqni ' (al-Dānī)

Mq1

No isnād: al-Dānī says that he has heard these differences from many of his informants. We do find narrative isnāds about some of the differences:

Mq1(a) )وَبالذُّبُرِ وَبِاالكِتَابِ (184:3

كذا رواه لي خلف بن ابراهيم عن احمد بن محمد عن علي عن ابي عبيد عن هشام بن عمار عن ايوّب ابن تميم عن يحيى بن الحارث عن ابن عامر ، وعن هشام عن سويد بن عبد العزيز عن الحسن بن عمران عن عطية بن قيس عن امّ الدرداء عن ابي الدرداء عن مصاحف اهل الشام

Yahyā ibn al-H~ārith reports from Ibn 'Āmir that it was written as وَبالذُّبُرِ وَبِاالكِتَابِ… Umm al-Dardā reports from Abū al-Dardā' from the masāhif of the people of Syria [that it was written:] وَبالذُّبُرِ وَبِاالكِتَابِ.[75]

In the first isnād, Ahmad ibn Muhammad ibn Abī al-Mawt al-Makkī, according to al-Dhahabī, is a little weak (da'īfun qalīlan).[76]

In the second isnād, Suwayd ibn 'Abd al-'Azīz and H~asan ibn 'Imrān are weak as shown under Fd2.

Mq1(b) )وَبالذُّبُرِ وَبِاالكِتَابِ (184:3

و كذلك حكى ابو حاتم انهما مرسومان بالباء في مصحف اهل حمص الذي بعث عثمان الي الشام…

Similarly, Abū H~ātim narrates that وَبالذُّبُرِ وَبِاالكِتَابِwas written with بat both places in the mushaf of H~ims which 'Uthmān sent to Syria.[77]

Abū H~ātim al-Sajistānī (Sahl ibn Muhammad ibn 'Uthmān) died in 255 AH.[78]

Mq1(c) )وَباِلذُّبُرِ وَالْكِتَابِ (184:3

وقال هرون بن موسى الاخفش الدمشقي ان الباء زيدت في الامام يعني الذي وُجّه به الى الشام في "وبالزبز" وحدها

Hārūn ibn Mūsā al-Akhfash said: "The letter بwas only added to the word وبالزبزin the imām which was sent to Syria."[79]

The isnād is incomplete and Hārun ibn Mūsā died after 170 AH.[80]

Mq1(d) )وَباِلذُّبُرِ وَالْكِتَابِ (184:3

وروي الكسائى عن ابي حيوه شريح بن يزيد ان ذلك كذلك في المصحف الذي بعث به عثمان الى الشام

Shurayh ibn Yazīdreports that it was written وَباِلذُّبُرin the mushaf which 'Uthmān sent to Syria.[81]

Shurayh ibn Yazīd died in 203 AH.[82]




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