Prophet (Peace and blessings of God be upon him) said: "The Qurʾān was sent down according to seven modes, all of them curing and sufficient." (1)
43- Yūnus narrated to me, he said: Ibn Wahb informed us, Sulaymān ibn Bilāl informed me, from Abū ʿĪsā ibn ʿAbd Allāh ibn Masʿūd, from his father, from his grandfather ʿAbd Allāh ibn Masʿūd: That the Messenger of God (Peace and blessings of God be upon him) said: "I was commanded to recite the Qurʾān according to seven modes, each being sufficient and curing." (2)
44- Aḥmad ibn Ḥāzim al-Ghifārī narrated to us, he said: Abū Nuʿaym narrated to us, he said: Abū Khaldah narrated to us, he said: Abū al-ʿĀliyah narrated to me, he said: A man from every five [groups] recited before the Messenger of God (Peace and blessings of God be upon him), and they differed in dialect, but he was pleased with the recitation of all of them, and Banū Tamīm were the most eloquent of the people. (3)
45- ʿAmr ibn ʿUthmān al-ʿUthmānī narrated to us, he said: Ibn Abī Uways narrated to us, he said: My brother narrated to us, from Sulaymān ibn Bilāl, from Muḥammad ibn ʿAjlān, from al-Maqburī, from Abū
Notes
- (1) Hadith 42: Yūnus is Ibn ʿAbd al-Aʿlā. Sufyān is Ibn ʿUyayna. This is a Mursal hadith, because ʿAmr ibn Dīnār is a Successor (Tabi'i), so his narration from the Prophet ﷺ is Mursal.
- (2) Hadith 43: This is a problematic chain of transmission; I have not found any recognized aspect for it. Its apparent meaning is that "Abū ʿĪsā ibn ʿAbd Allāh ibn Masʿūd" narrates from his father from his grandfather, so the grandfather is apparently "Masʿūd", but he explicitly stated that he is "ʿAbd Allāh ibn Masʿūd"! So "Abū ʿĪsā" would not be the son of "ʿAbd Allāh ibn Masʿūd", but rather his son's son, attributed to his grandfather. There is no harm in that if it has a basis. However, among the narrators whose biographies we have, there is no one named or agnomenized "Abū ʿĪsā" from the offspring of Ibn Masʿūd. We do not know of any children of Ibn Masʿūd except two: ʿAbd al-Raḥmān—and there is disagreement regarding his hearing from his father, though the correct view is that he heard from him—and Abū ʿUbayda, whose name is "ʿĀmir", and he did not hear from his father, who left him while he was young.
Thus this chain of transmission is definitely corrupted; what is its correct form? We do not know. Nor can we imagine possibilities to correct it. Narration is a trust; it is not taken by opinion, Analogy, or imagination.
As for the wording of the hadith, al-Suyūṭī mentioned it in Ziyādāt al-Jāmiʿ al-Ṣaghīr with this wording (1/260 of al-Fatḥ al-Kabīr) and attributed it to Ibn Jarīr from Ibn Masʿūd. We have not found it in any other place among the collections containing narrations with chains of transmission. Allah may grant someone else success in finding it, if Allah wills.
- (3) Hadith 44: This is Mursal, because Abū al-ʿĀliya is a Successor (Tabi'i) who narrates from the Companions. Abū al-ʿĀliya is Rufayʿ—with a ḍamma on the rāʾ—ibn Mihrān—with a kasra on the mīm—al-Riyāḥī—with a kasra on the rāʾ and a lightened first yāʾ. Abū Khalda—with a fatḥa on the khāʾ and a sukūn on the lām—is Khālid ibn Dīnār al-Saʿdī.
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