Asānīd ibn al-Jazarī al-Imām ilā Khayr al-Anām Bi Riwāyah Hafs ibn Sulaymān
| Chains Of Imam Ibn Al Jazari |
| ibn Jazari |
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CHAINS OF IMAM IBN AL JAZARI – Book Sample
Asānīd ibn al-Jazarī al-Imām ilā Khayr al-Anām Bi Riwāyah Hafs ibn Sulaymān
Contents – CHAINS OF IMAM IBN AL JAZARI
- Acknowledgments
- Introduction
- System Of Transliteration
- CHAPTER ONE
- Imām Ibn al-Jazarī
- Quick History
- Postions Held
- His Children
- His Listed Works
- Sample of His Handwriting
- His Teachers
- CHAPTER TWO
- Brief History of Qirā`āt
- Link Of Teachers Of Medinah To The Prophet
- Link Of Teachers Of Makkah To The Prophet
- Link Of Teachers Of Basrah To The Prophet
- Link Of Teachers Of Kufa To The Prophet
- Link Of Teachers Of Sham To The Prophet
- The Readers (Qurrā`)
- The Transmitters (Ruwāt)
- The Ways (Turuq)
- The NashrOf Ibn al-Jazarī
- The Sources Of The Nashr
- The Books Employed By Ibn Al-Jazarī In Transmitting The
- RiwāyahOf Hafs
- The Chain Of Hafs To The Prophet
- A Synopsis Of All The Turuq
- Authors SanadTo Ibn al-Jazarī
- CHAPTER THREE
- The Narration Of Hafs Through
- Al-Hāshimī
- SanadTo Al-Taysīr
- SanadTo Hafs Via Al-Taysīr
- SanadTo Al-Shātibiyyah
- SanadTo Hafs Via
- Al-Shātibiyyah
- SanadTo Talkhīs al-˘Ibārāt
- SanadTo Hafs Via Talkhīs
- ˘Ibārāt
- SanadTo Al-Tadhkirah
- SanadTo Hafs Via Al-Tadhkirah
- SanadTo Al-Mustanīr
- SanadTo Hafs Via Al-Mustanīr
- SanadTo Al-Jāmi˘Of Ibn Fāris
- SanadTo Hafs Via Al-Jāmi˘
- SanadTo Ghāyah al-Ikhtisār
- SanadTo Hafs Via Ghāyah
- Al-Ikhtisār
- SanadTo Al-Kāmil
- SanadTo Hafs Via Al-Kāmil
- SanadTo Mubhij
- SanadTo Hafs Via Al-Mubhij
- The Narration Of Hafs Through Abū Tāhir
- SanadTo Al-Tajrīd
- SanadTo Hafs Via Al-Tajrīd
- SanadTo Al-RowdahOf Abū
- ˘Ali Al-Mālikī
- SanadTo Hafs Via Al-Rowdah
- SanadTo Hafs Via Al-Kāmil
- SanadTo Hafs Via Al-Jāmi˘
- SanadTo Al-Misbāh
- SanadTo Hafs Via Al-Misbāh
- SanadTo Al-Irshād
- SanadTo Hafs Via Al-Irshād
- SanadTo Al-Kifāyah al-Kubrā
- SanadTo Hafs Via Al-Kifāyah
- Al-Kubrā
- SanadTo Al-Tidhkār
- SanadTo Hafs Via Al-Tidhkār
- SanadTo Al-Kifāyah al-Sitt
- SanadTo Hafs Via Al-Kifāyah
- Al-Sitt
- The Narration Of Hafs Through Fīl
- SanadTo Hafs Via Al-Mustanīr
- SanadTo Hafs Via Al-Kāmil
- SanadTo Hafs Via Al-Kifāyah
- Al-Kubrā
- SanadTo Hafs Via Ghāyah
- Al-Ikhtisār
- SanadTo Hafs Via Al-Misbāh
- SanadTo Hafs Via Al-Tidhkār
- SanadTo Hafs Via Al-Rowdah
- Of Abū ˘Ali Al-Mālikī
- SanadTo Hafs Via Al-Jāmi˘
- SanadTo Hafs Via Al-Rowdah
- Of Al-Mu˘addil
- SanadTo Hafs Via Al-Kāmil
- SanadTo Al-Wajīz
- SanadTo Hafs Via Al-Wajīz
- SanadTo Hafs Via Al-Mubhij
- SanadTo Hafs Via Al-Misbāh
- The Narration Of Hafs Through Zar˘ān
- SanadTo Hafs Via Al-Tajrīd
- SanadTo Hafs Via Al-Rowdah
- Of Abū ˘Ali Al-Mālikī
- SanadTo Hafs Via Ghāyah
- Al-Ikhtisār
- SanadTo Hafs Via Al-Misbāh
- SanadTo Hafs Via Abū ˘Amr
- Al-Dānī
- SanadTo Hafs Via Al-Kifāyah
- Al-Kubrā
- SanadTo Hafs Via Al-Mustanīr
- SanadTo Hafs Via Al-Tidhkār
- SanadTo Hafs Via Al-Jāmi˘
- SanadTo Hafs Via Al-Rowdah
- Of Abū ˘Ali Al-Mālikī
- SanadTo Hafs Via Al-Rowdah
- Of Al-Mu˘addil
- Bibliography
INTRODUCTION
Initialy, I intended this work to be only on the sanadsof Ibn al-Jazarī found in the narration of Hafs. After mapping out all the sanads, I thought it only appropriate that I add a biography of Ibn al-Jazarī himself; so that the reader may know exactly who Ibn al-Jazarī was, and his contribution to the legacy and the science of qirā`āt. On conclusion of his biography though, I felt it fitting that I add a brief introduction to qirā`āt, focusing on the explanation of what a reading (qirā`ah), narration (riwāyah) and more specifically, a way (tarīq) was. The outcome is the book before you.
I have mentioned the sanadsas they appear in the Nashrof Ibn al-Jazarī. In mentioning the teachers in his sanads, Ibn al-Jazarī sometimes state their full names, and, at times not. For example, in his sanadto al-Taysīr, he mentions his teacher as Abū al-Ma˘ālī Muhammad ibn Ahmad ibn ˘Ali ibn al-Husayn ibn al-Labbān. In his sanad to Talkhīs al-˘Ibārāt, he mentions his teacher as Abū al-Ma˘ālī Muhammad ibn Ahmad ibn ˘Ali al-Shāfi˘ī, and a few lines later he mentions his teacher, Ibn al-Labbān. Although, the name is cited differently on three occasions, they are referring to one and the same person. He does this often with a many of his shuyūkh. A novice might read the names and deem them all different personalities.
Thus, when mapping out the sanads, I have attempted to standardize the mention of all names, so that the reader will be certain as to the name of the person mentioned. In this manner, a person comparing the sanadsin this book to the sanadsas they appear in the
Nashrmight find some difference in the names. They should not be alarmed by this but instead, understand that the name stated in the Nashrand the one in my work, is but one and the same person.
In all the sanads, the author of the books name will be put in bold. So if the sanadof the Shātibiyyahis given, Shātibī’s name will be in bold.
Each sanadis rendered once in English, then the exact same sanadin Arabic. This is specially done for the Arabic reader who might find the Arabic easier on the eye than the English.
I hope that students who have received ijāzahand sanadfrom their teachers take due note due to certain inconsistencies in their ijāzahs. The Syrians for example, might give someone an ijāzahvia the tarīqof the Shātibiyyahbut frequently mention Ibn al-Jazarī’s sanadwhich goes through Sibt al-Khayyāt because the sanadis shorter than Shātibī’s. Similarly, Egyptians give ijāzahfor the Rowdahof Mu˘addil but the sanadgiven goes through Shātibī. It should be known that whichever tarīqthe student is getting ijāzahfor, the name of the transmitter of that particular tarīqmust be found in the sanaditself!
The manner in which a student receives licence (ijāzah) from a teacher varies. The student may read the entire Qurān to the teacher. If the teacher has confidence in the student thereafter, he will give him ijāzah. At
times the teacher may also recite to the student instead of the student reciting to the teacher.
Sometimes the student is already well versed in a qirā`ahor riwāyah, then the teacher might allow him to read only those places where there are ikhtilāf (places where there are differences). Occasionaly, the person is already an expert in the field and the teacher gives him ijāzahwithout him reciting anything at all. The sanadsof Ibn al-Jazarī incorporates all these methods.
Bearing this in mind, the sanadsof Ibn al-Jazarī which end by the author of a book are sanadsof transmition i.e. he transmits the qirā`āt(or knowledge) in the book via that sanadand did not necessarily recite the Qur`an according to what is found in that book. It is easy for the novice to misunderstand the difference between the two types of sanadswhich Ibn al-Jazarī mentions in his Nashr. In this work however, its easy to discern in that the sanadwhich stops by an author is a sanadof transmission wheras a sanadreaching to Hafs is a sanadin which each link in the chain has read the Qur`an to the link above them.
Ibn al-Jazarī counts 52 turuqin the narration of Hafs. I have added the turuqwhich have been included by Sheikh Mutawallī and Sheikh Azmīrī. The total number of turuqwill then amount to 57. Allah knows best.
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